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THE 


BAPTIST  CHURCH  DIRECTORY. 

A GUIDE  TO  THE 

DOCTRINES  AND  DISCIPLINE, 
OFFICERS  AND  ORDINANCES, 
PRINCIPLES  AND  PRACTICES, 

OF 

BAPTIST  CHURCHES. 

EMBRACING  A CONCISE  VIEW  OP  THE  QUESTIONS  OP 
BAPTISM  AND  C OMMTJJSTI OIS". 


EDWARD  T.  HISCOX,  D.D., 

PASTOR  OF  STANTON  STREET  BAPTIST  CHURCH,  NEW  YORK, 


SEVENTH  THOUSAND. 


NEW  YORK: 

SHELDON  & COMPANY. 
BOSTON:  GOULD  & LINCOLN. 


186  0. 


Entered  according  to  Act  of  Congress,  in  ths  year  1869,  by 
SHELDON  & CO., 

In  the  Clerk’s  Office  of  the  District  Court  of  the  United  States,  for  the  Southern  District  ol 
New  York. 


W.  H.  Tinson,  Sterootypsr, 


{ o 

V’c* 


A 


0 * <3 

1 


PREFACE. 


The  following  is  designed,  as  its  name  implies,  to  be 
a directory  to  the  doctrines  and  practices  of  Baptist 
churches.  Its  plan  is  different  from  that  of  any  other 
work  ; more  comprehensive  in  the  range  of  its  subjects, 
but  more  concise  in  its  statement  of  facts.  It  is  rather 
a book  for  reference  than  a book  for  general  reading. 
The  arrangement  is  intended  to  be  so  clear  and  con- 
venient, that  any  subject  on  which  information  is 
wanted,  can  be  found  at  once.  The  style  is  adapted 
to  the  condition  of  those  who  desire  information  on 
O such  subjects,  but  who  have  little  disposition  for 
laborious  or  protracted  investigation — instances  of 
>->  which  are  frequently  occurring  within  the  observation 
^ of  every  pastor. 

There  are  great  numbers  of  the  younger  members 
of  our  churches  who,  while  they  have  a deep  convic- 
tion  that  the  doctrines  they  hold  are  according  to  the 
word  of  God,  yet  greatly  need  instruction  as  to  church 
order  and  discipline,  and  the  usages  of  the  denomina- 
tion. Indeed,  there  are  many  older  members  who 
might  not  be  able  to  bring  forward  arguments  to 
justify  their  faith  and  practice,  or  give  information  to 
those  who  desire  to  be  instructed  as  to  our  denomina- 


iv 


PREFACE. 


tional  peculiarities.  Besides,  there  are  many  outside 
the  churches  who  often  wish  to  know  accurately  what 
Baptists  do  believe  and  practise.  These  persons  have, 
perhaps,  small  means  to  purchase,  and  little  time  to 
peruse  many  books.  They  desire  to  have  the  whole 
matter  so  condensed  and  definite  that  they  can  see 
it  at  a glance,  and  so  reliable  that  they  cannot  doubt 
its  correctness.  The  Directory  is  designed  to  supply 
this  want. 

Proof  sheets  of  it  were  sent  by  the  publishers  to  a 
number  of  ministers,  eminent  for  learning  and  piety, 
residing  in  different  sections  of  the  country,  who  were 
requested  to  express  their  opinions  of  its  merits,  and 
also  to  make  any  suggestions  that  might  improve  it. 
I take  this  opportunity  to  express  my  gratitude  for  the 
very  kind  and  generous  terms  in  which  they  were 
pleased  to  speak  of  it,  as  well  as  for  the  very  valu- 
able suggestions,  which  were  made  by  several  of  them 
■ — which  suggestions  have,  to  a considerable  degree, 
been  adopted. 

It  is  hoped  that  this  work,  prepared  with  much 
labor  and  care,  and  having  met  such  general  and 
generoiis  approval,  will  be  thought  worthy  to  find  a 
place  in  every  church,  and  to  be  in  the  hands  of  every 
church  member.  That  it  may,  by  the  divine  blessing, 
contribute  to  the  harmony,  peace,  and  prosperity  of 
our  churches,  is  my  sincere  desire  and  prayer. 


New  York,  February  22, 1859. 


E.  T.  H. 


CONTENTS 


I?  .A.  !R  T FIRST. 

CHAPTER  I. 

A CHURCH.  PA«f* 

I. — What  is  a Christian  Church, . 18 

1.  The  Character  of  Churches, . 15 

2.  The  Design  of  Churches, 15 

3.  The  Authority  of  Churches, 16 

II. — Churches  Constituted, 17 

III. — Churches  Recognized, 18 

CHAPTER  II. 

ITS  OFFICERS. 

I.— The  Pastor, 20 

1.  His  Duties, 20 

2.  His  Authority, 21 

3.  His  Sphere, ...21 

II. — The  Deacons, 23 

1.  Their  Origin, 23 

2.  Their  Duties, 24 

3.  Their  Number,  .........  24 

4.  Their  Period,  . .24 

5.  Their  Ordination,  • . • • • • • . .25 

III.— Other  Officers,  26 


VI 


CONTENTS. 


CHAPTER  III. 

ITS  ORDINANCES.  PAQB 

I. — Baptism, 28 

1.  Its  Institution,  .••••••..  29 

2.  Its  Administration, 29 

8.  Its  Subjects, 29 

4.  Its  Obligation,  •••••••■  .30 

5.  It  is  Commemorative,  80 

6.  It  is  Typical,  . • • 81 

T.  It  is  Emblematic, 81 

II.  — The  Lord’s  Supper,  • 83 

1.  Its  Institution, • .83 

2.  Its  Obligation,  83 

3.  Its  Subjects,  84 

4.  It  is  Commemorative,  ........  84 

5.  It  is  Typical,  • • . • 84 

6.  It  is  Emblematic, 86 

CHAPTER  IV. 

ITS  SERVICES. 

I. — Preaching  tLe  Gospel,  , . 88 

II. — Social  Meetings, 88 

III.  — Covenant  Meetings, 89 

IV. — Church  Meetings, 89 

V. — Concerts  of  Prayer, .*89 

VI. — Female  Prayer  Meetings, 40 

VII.— Young  People’s  Meetings, 40 

VIII. — Special  Services, 41 

CHAPTER  V. 

ITS  WORSHIP. 

I. — Preaching, 42 

1.  The  Object  of  Preaching, 43 

2.  The  Character  of  Preaching, 43 

3.  The  Frequency  of  Preaching,  ......  44 

II. — Praying, 45 

1.  The  Nature  of  Prayer, 46 

2.  Preparation  for  Prayer,  ..•••••.  46 

8.  Style  of  Prayer,  4T 

4.  Faults  in  Prayer, • . • 47 


CONTENTS.  Vii 

PAGE 

III. — Singing, 49 

1.  The  Character  of  Singing, 49 

2.  The  Style  of  Music, ' . 60 

3.  The  Leader  of  Singing,  ••••....  51 

IV. — Exhorting, 52 

1.  Who  should  Exhort, 63 

2.  The  Gift  of  Exhortation, *54 

3.  Faults  in  Exhortation, 54 

CHAPTER  VI. 

ITS  GOVERNMENT. 

As  taught  in  the  New  Testament, 56 

I.  — Its  Character, 57 

II.  — Its  Administration,  . 69 

CHAPTER  VII. 

ITS  MINISTRY. 

1.— A Call  to  the  Ministry, 61 

II. — Perpetuity  of  its  Obligations, 64 

III.  — Sphere  of  its  Labor, 65 

IV.  — Source  of  its  Authority, 66 

V. — Ordination  of  Ministers,  . 68 

VI. — Qualification  of  Ministers, 71 

VII. — Discipline  of  Ministers,  .........  72 

VIII. — Licensing  of  Ministers, 74 

CHAPTER  VIII. 

ITS  MEMBERSHIP. 

I. — Qualification  for  Membership, 76 

1.  A Regenerate  Heart, 76 

2.  A Scriptural  Faith, 76 

3.  A Christian  Life,  .........  76 

II. — Mode  of  Admission, ....77 

1.  By  Baptism,  77 

2.  By  Letter, ....78 

8.  By  Experience, 78 

III. — Mode  of  Dismission, • 80 

1.  By  Letter,  ..........  80 

2.  By  Exclusion,  81 

8.  By  Death,  .........  .81 


Vlll 


CONTENTS, 


CHAPTER  IX. 


ITS  DISCIPLINE.  page 


First  Law  ; of  Love, 

85 

Second  Law  ; of  Confession,  . . 

85 

Third  Law  ; of  Forgiveness,  . . 

86 

1.  The  Object  of  Discipline,  . 

86 

2.  The  Spirit  of  Discipline,  . 

87 

8.  The  Right  of  Discipline,  . 

87 

4.  The  Duty  of  Discipline,  . 

87 

5.  The  Limit  of  Discipline,  . . 

88 

6.  The  Result  of  Discipline,  . 

88 

I* — Private  Offences,  .... 

89 

1.  First  Step,  .... 

90 

2.  Second  Step,  .... 

91 

3.  Third  Step,  .... 

92 

II. — Public  Offences,  .... 

94 

A.  Their  Character,  .... 

95 

1.  False  Doctrine,  ... 

95 

2.  Disregard  of  Authority,  . 

95 

3.  Contention  and  Strife,  . . 

95 

4.  Immoral  Conduct,  . . 

96 

5.  Disorderly  Walk,  . . . 

96 

6.  Covetous  Spirit, 

96 

7.  Arrogant  Conduct,  . . . 

97 

8.  Going  to  Law, 

97 

B.  Their  Treatment,  .... 

• 

98 

1.  The  First  one  Knowing, 

• 

98 

2.  Bring  it  before  the  Church,  . 

• 

• 

98 

3.  The  Offender  called  before,  . 

• 

• 

98 

4.  Committee  appointed, 

• 

• 

99 

5.  Confession  and  Reparation,  . 

• 

99 

6.  Withdrawal  of  Fellowship,  . 

99 

CHAPTER  X. 
ITS  BUSINESS. 


How  Transacted, 

I. — Order  of  Business, 103 

1.  Meeting  opened, 

2.  Experience  and  letters, 108 

8.  Reading  Minutes,  103 


CONTENTS, 


IX 


PAGE 

4.  Letters  granted, 103 

5.  Unfinished  Business, 104 

6.  Reports  of  Committees, 104 

7.  New  Business, 104 

II. — Rules  of  Order, 104 

1.  Motions, 104 

2.  Speaking, 106 

3.  Amendments, 107 

4.  Committees, 107 

5.  Voting, 108 

6.  Appeal, 109 

7.  Lay  on  the  Table, 110 

8.  Postponement, 110 

9.  Previous  Question, 110 

10.  Not  Debatable, Ill 

11.  To  Reconsider, Ill 

12.  Be  Discussed,  Ill 

13.  Order  of  the  Day,  . . , 112 

14.  Point  of  Order,  . . * 112 

15.  Privileges, 112 

16.  Filling  Blanks, 113 

17.  Rule  Suspended,  113 

18.  Adjournments, 113 

CHAPTER  XI. 

ITS  MISSION. 

I. — Gospel  Ministrations, 115 

II.— Sabbath  Schools, 117 

III.  — Religious  Visitation,  123 

IV.  — Christian  Literature, 125 

CHAPTER  XII. 

ITS  CUSTOMS. 

I. — Councils, 128 

II. — Associations, 131 

III. — Special  Services, 132 

IV. — Societies, 132 


l* 


X 


CONTENTS, 


CHAPTER  XIII. 

IT3  DUTIES.  PAGE 

1.  To  Itself, 135 

2.  To  the  Members, 136 

3.  To  the  Ministry, 137 

4.  To  the  Cause  of  Christ, 137 

5.  To  the  World, 13? 

CHAPTER  XIV. 

ITS  PRIVILEGES. 

1.  Its  Worship, 140 

2.  Its  Ordinances,  ..........  141 

3.  Its  Fellowship, 141 

4.  Its  Watch-care,  ....  .....  141 

5.  Its  Instruction, 142 

CHAPTER  XV. 

ITS  PIETY. 

1.  Prayer, 143 

a.  Secret  Prayer,  143 

5.  Family  Prayer, 144 

c.  Social  Prayer,  .........  144 

d.  Special  Prayer, 145 

2.  Reading  Scriptures,  ...  .....  145 

3.  Communion, ....  146 

4.  Brotherly  Love,  .....  ....  147 

5.  Benevolence,  .•••••  .....  147 

6.  Integrity, 143 

7.  Spirituality, 149 

8.  Consistency, 149 

9.  Forgiveness, 149 

10.  Self-Examination, 150 

11.  Religious  Fasting, 151 

CHAPTER  XVL 
ITS  DOCTRINES. 

Drawn  from  the  Bible, 152 

I. — Articles  of  Faith,  154 

II.— -Covenant, 176 


CONTENTS, 


XI 


I?  .A.  !R»  T SECOND. 

CHAPTER  I. 

DENOMINATIONAL  PECULIARITIES.  PAGE 

1.  As  to  baptism, 179 

2.  As  to  its  Subjects, 179 

3.  Subjects  for  Membership, 179 

4.  Subjects  for  Communion, 180 

5.  Church  Government, 181 

6.  Church  Officers, 181 

CHAPTER  II. 

THE  BAPTISMAL  QUESTION. 

Nature  of  the  Ordinance, 182 

1. — Evidence  from  Lexicons, 183 

II. — Significant  use  of  Baptizo, 185 

III.  — Circumstantial  Evidence, 187 

IV.  — Testimony  of  Commentators, 183 

Y. — Evidence  from  History, 190 

VI. — Practice  of  Greek  Church, 193 

VII. — Existence  of  Baptisteries,  ........  194 

HU.— Rise  of  Sprinkling, 198 

IX.— Objections  Answered, 201 

CHAPTER  III. 

THE  QUESTION  OP  INFANT  BAPTISM. 

I. — Where  did  it  arise, 206 

II.— From  what  cause, ' , 208 

CHAPTER  IV. 

THE  COMMUNION  QUESTION. 

I. — Subjects  of  Communion, 211 

II. — Open  Communionists, 212 

Of  three  kinds,  212 

HI. — Baptists*  Communion, 223 

Three  conditions  stated, 224 

Three  facts  explained, 225 

IV.— Pedobaptists  Communion, 227 

Explained  and  examined, 228 

V. — Objections  Answered, 23<? 


XI 1 


CONTENTS. 


CHAPTER  V. 

QUESTION  OF  CHUROH  OFFICERS.  PA.GB 

Of  how  many  kinds, , 236 

1.  Evidence  from  the  Bible, 236 

2.  Evidence  from  History, 231 

CHAPTER  VI. 

QUESTION  OF  CHURCH  GOVERNMENT. 

Three  principle  Forms, 239 

1.  Evidence  from  the  Bible, 240 

2.  Evidence  from  History, 241 

CHAPTER  VII. 

BAPTIST  HISTORY. 

1.  Early  Sects, 242 

2.  Dutch  Baptists, 247 

3.  Welsh  Baptists, 249 

4.  English  Baptists, 250 

5.  American  Baptists, 251 

CHAPTER  VIII. 

FORMS  AND  BLANKS. 

Church  Letters — Minutes  of  Meetings— Call  for  Councils— Form 
of  License — Certificate  of  Ordination,  etc.  . . . 258 

CHAPTER  IX. 

BENEVOLENT  SOCIETIES. 

1.  American  Baptist  Missionary  Union, 268 

2.  American  Baptist  Publication  Society, 270 

8.  American  Baptist  Home  Mission  Society, 273 

4.  American  and  Foreign  Bible  Society, 274 

5.  American  Baptist  Free  Mission  Society,  . . „ . , 277 

6.  Southern  Baptist  Convention, 279 

7.  Southern  Baptist  Publication  Society, 281 

8.  Other  Societies,  282 


THE 


BAPTIST  CHURCH  DIRECTORY. 


PART  FIRST. 

CHAPTER  I. 

A CHURCH. 

I. — What  is  a Christian  Church? 

A Christian  Church  is  a congregation  of  bap- 
tized believers  in  Christ , worshipping  together; 
associated  in  the  faith  and  fellowship  of  the  Gos- 
pel ; practising  its  precepts ; observing  its  ordi- 
nances; recognizing  and  receiving  Christ  as  their 
supreme  lawgiver  and  ruler ; and  taking  his 
Word  as  their  sufficient  and  exclusive  rule  of 
faith  and  practice,  in  all  matters  of  religion. 

That  a Christian  Church  is  a congregation  of 
Christian  disciples,  and  not  a society,  or  number 
of  congregations  or  churches  combined,  and 
united  under  some  more  general  head  or  govern- 

13 


14-  THE  BAPTIST  CHURCH  DIRECTORY. 

merit,  is  evident  from  the  Scriptural  mention 
made  of  the  Apostolic  churches.  There  were 
“ the  churches  throughout  all  Judea,  and  Ga- 
lilee, and  Samaria 1 also  “ the  church  which 
was  in  Jerusalem;552  they  “ ordained  them 
elders  in  every  church  ;55  3 “ the  churches  of 
Galatia  ;55  4 “ the  churches  of  Asia  ;55  6 “ the 

churches  of  Macedonia  ;55  6 “ the  church  of  the 
Laodiceans  ;55  7 “ the  church  of  the  Thessalo- 
nians  ;55  8 “ the  church  that  is  at  Babylon*55  * 
Though  the  church  is  sometimes  spoken  of,  in 
distinction  from  the  world,  as  the  church  uni- 
versal, embracing  all  the  people  of  God  every- 
where, yet  by  churches  are  meant  single,  sepa- 
rate, visible  congregations  of  Christian  disciples, 
definitely  organized,  with  their  laws,  officers, 
ordinances,  discipline,  and  duties,  doing  the 
work  and  maintaining  the  worship  of  Christ.  A 
church  is  “ the  body 55  in  its  relation  to  Christ 
who  is  “ the  head.55  It  is  “ a spiritual  temple,55 
as  being  composed  of  spiritual  or  regenerate 
members,  and  distinguished  from  all  material 
and  unsanctified  organizations.  It  is  “ the  pillar 
and  ground  of  the  truth,55  in  its  relation  to  the 
maintenance  and  support  of  the  divine  law,  and 


1 Acts  ix.  31. 

4 1 Cor.  xvi.  1. 
7 Col.  iv.  16. 


2 Acts  xi.  22. 

6 1 Cor.  xvi.  19. 
8 1 Thes.  i.  1. 


* Acts  xiv.  23. 

6 2 Cor.  viii.  1. 

• 1 Pet  er  v.  13. 


THE  BAPTIST  CHURCH  DIRECTORY. 


15 


its  proclamation  and  propagation  of  the  great 
realities  of  the  Gospel. 

1.  The  Character  of  Churches. — A church  corn 
stitutes  a kind  of  spiritual  kingdom  in  the  world, 
but  not  of  the  world ; whose  king  is  Christ ; 
whose  law  is  his  word  ; whose  institutions  are 
his  ordinances  ; whose  duty  is  his  service  ; whose 
reward  is  his  blessing. 

In  all  matters  of  faith  and  conscience,  as  well 
as  in  all  matters  of  internal  order  and  govern- 
ment, a church  is  “ under  law  to  Christ 1 but 
as  men  and  citizens,  its  members  must  “ submit 
themselves  to  governors,’5  2 like  other  men,  so  far 
as  shall  not  interfere  with,  or  contravene,  the 
claims  of  the  divine  law  and  authority  upon 
them.3 — They  must  u render  unto  Cesar  the 
things  that  are  Cesar’s,  and  unto  God  the  things 
that  are  God’s,” 4 remembering  that  God’s  claims 
are  supreme,  and  annihilate  all  claims  that  con- 
tradict or  oppose  them. 

2.  The  Design  of  Churches . — The  evident 
design  of  our  Saviour  in  founding  and  preserving 
churches  in  the  world,  was,  that  they  should  be 
monuments  in  the  midst  of  guilty  men,  bearing 
perpetual  witness  against  the  wickedness  of  the 
world,  and  to  the  goodness  of  God.  But  espe- 


1 1 Cor.  ix.  21. 

* See  Part  First,  chap.  vi. 


2 1 Peter  ii.  14. 

4 Matt.  xxii.  21. 


16 


THE  BAPTIST  CHURCH  DIRECTORY. 


daily  that  they  should  be  living  testimonies  to 
the  work  of  redemption,  “ the  light  of  the  world,’5 
and  “ the  salt  of  the  earth.55 1 

They  constitute  the  effective  instrumentality 
by  which  the  wrill  of  God  and  the  knowledge  of 
salvation  through  Christ  are  made  known  to 
men  ; at  the  same  time  they  form  homes  for  the 
saints  on  earth  ; sheep-folds  for  the  safety  of  the 
flock,  and  schools  for  the  instruction  and  train- 
ing of  the  children  of  the  covenant ; while  they 
encourage  the  penitent  and  warn  the  careless. 
Churches  should  well  understand  their  “high 
calling,55  and  seek  to  accomplish  it,  “ according 
to  the  will  of  God.55  2 

3.  The  Authority  of  Churches . — The  authority 
of  a church  is  limited  to  its  own  members,  and 
applies  to  all  matters  of  Christian  character,  and 
whatever  involves  the  welfare  of  religion.  It  is 
designed  to  secure  in  all  its  members  a conduct 
and  conversation  “ becoming  godliness.55 

This  authority  is  derived  directly  from  God ; 
not  from  states,  nor  princes,  nor  people  ; not 
from  its  own  officers,  nor  its  members,  nor  from 
any  other  source  of  ecclesiastical  or  civil  power 
or  right.3  But  Christ  “ is  head  over  all  things 
to  the  church,55  4 and  also  as  of  right,  “ the  church 


1 Matt.  v.  13, 14. 

3 See  Part  First,  chap  vi.— Second  Part,  chap.  vi. 


2 Gal.  i.  4. 

4 Eph.  i.  22. 


THE  BAPTIST  CHURCH  DIRECTORY. 


17 


is  subject  to  Christ.”  1 But  the  authority  of  the 
church  does  not  extend  to  its  own  members 
even,  in  matters  merely  personal  and  temporal, 
and  which  do  not  affect  their  character  or  duties 
as  Christians.2 

II.  — Churches  Constituted. 

When  a number  of  Christians,  members  of  the 
same  or  of  different  churches,  believe  that  their 
own  spiritual  improvement,  or  the  religious  wel- 
fare of  the  community  so  requires,  they  organize 
a new  church. 

This  is  done  by  uniting  in  mutual  covenant,  to 
sustain  the  relations  and  obligations  prescribed 
by  the  Gospel,  to  be  governed  by  the  laws  of 
Christ’s  house,  and  to  maintain  public  worship 
and  the  preaching  of  the  Gospel.  Articles  of 
faith  are  usually  adopted,  as  also  a name  by 
which  the  church  shall  be  known,  and  its  officers 
elected. 

III.  — Churches  Recognized. 

It  is  customary  for  them  to  call  a council,  to 
meet  at  the  same,  or  at  a subsequent  time, 
to  recognize  them ; that  is,  to  examine  their  doc- 
trines, inquire  into  the  circumstances  and  rea- 
sons of  their  organization,  and  express,  on  behalf 


1 Eph.  V.  24. 


2 See  Part  First,  chaps,  viii.,  ix. 


18 


THE  BAPTIST  CHURCH  DIRECTORY. 


of  the  churches  they  represent,  approbation  for 
their  course,  and  fellowship  for  them,  as  a 
regularly  constituted  church  of  the  same  denomi- 
nation. The  calling  of  a council  is,  however, 
entirely  optional  with  the  church  ; it  is  a pruden- 
tial measure  merely,  to  secure  the  sympathy  and 
approbation  of  sister  churches,  but  is  in  no  sense 
necessary. 

The  council  usually  hear  their  articles  of  faith 
and  covenant ; listen  to  a statement  of  the  causes 
which  led  to  their  organization ; examine  the 
letters  held  by  the  constituent  members ; care- 
fully consider  the  whole  subject,  and  then  vote 
their  approval,  if  they  so  approve,  or  advise 
them  to  the  contrary,  if  they  disapprove.  It 
is  customary  to  hold  some  appropriate  reli- 
gious service  on  the  occasion,  when  a discourse 
is  preached,  a charge  given  to  the  church,  the 
hand  of  fellowship  extended  by  the  council  to 
the  church,  through  some  one  chosen  by  each 
for  the  service. 

Note  l. — A church  may  fail  in  some  respects  to  meet  the 
requirements  of  the  Gospel,  and  still  be  a Church  of  Christ,  pro- 
viding it  fulfills  the  fundamental  conditions  of  a scriptural  faith 
and  practice. 

Note  2. — But  when  a church  ceases  to  acknowledge  and  sub- 
mit to  Christ  as  its  supreme  ruler,  and  to  receive  his  Word  as 
its  supreme  law,  then  it  ceases  to  be  a Church  of  Christ,  though 


THE  BAPTIST  CHURCH  DIRECTORY. 


19 


it  may  still  accept  some  of  his  doctrines  and  practise  some  of 
his  precepts. 

Note  3. — If  a council  should  refuse  to  recognize  a newly  con- 
stituted church,  still  that  church  would  have  the  right  to  main- 
tain their  organization,  and  continue  the  forms  of  worship,  and 
would  as  really  be  a church  without,  as  with  the  sanction  of 
the  council.  It  would  seldom,  however,  be  expedient  to  do 
this,  against  the  convictions  of  churches  and  pastors  expressed 
in  the  decisions  of  a council. 

Note  4. — The  multiplication  of  feeble  churches  should  be 
guarded  against,  and  the  organization  of  new  interests  without 
the  prospect  of  becoming  independent  and  efficient,  should  be 
discouraged. 

Note  5. — Especially  ought  the  formation  of  new  churches,  as 
the  outgrowth  and  fruit  of  strife  and  dissension  in  older  ones, 
to  be  avoided  and  discountenanced,  except  in  the  most  extreme 
cases.  A large  and  careful  observation  proves,  that  very  few 
churches  so  constituted  ever  attain  to  any  considerable  degree 
of  prosperity,  or  usefulness. 

Note  6. — It  not  unfrequently  happens,  that  a council  doubts 
the  propriety  of  recognizing  a new  church,  and  yet  hesitates  to 
refuse  lest  it  might  possibly  place  difficulties  in  their  way,  and 
hinder  the  progress  of  a good  cause.  In  such  cases  the  more 
wise  and  prudent  course  is,  for  the  council  to  adjourn  for  a spe- 
cified time,  three  or  six  months,  at  the  end  of  which  the  case 
would  be  likely  to  present  a more  definite  aspect,  and  allow  of 
a more  satisfactory  decision. 


CHAPTER  II. 


ITS  OFFICERS. 

The  scriptural  officers  of  a church  are  two : 
Pastor,  and  Deacon. 

I. — The  Pastor. 

In  the  New  Testament  the  pastor  is  called 
bishop,  which  means  an  overseer , and  indicates 
the  nature  of  his  work.  He  is  also  called  elder , 
or  presbyter , which  properly  means  an  aged 
person — a term  probably  derived  from  the  Jew- 
ish synagogue,  and  indicates  dignity  of  office. 
He  is  also  called  a minister , which  means  a 
servant , and  implies  that  he  is  to  minister 
and  serve  in  spiritual  things.  The  term  pas- 
tor signifies  a shepherd , and  implies  also  the  na- 
ture of  the  relations  he  sustains  to  the  church. 

1.  Ilis  Duties. — The  pastor  is  to  take  the  over- 
sight of  the  church  in  spiritual  things.  His 
special  duties  are,  preaching  the  Gospel,  admin- 
istering the  ordinances,  carefully  watching  over, 


1 See  First  Part,  chap,  vii.,  Second  Part,  chap.  y. 
20 


THE  BAPTIST  CHURCH  DIRECTORY. 


21 


guiding,  and  advancing  the- religious  interests  of 
the  people,  “ for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of  the 
body  of  Christ.55 1 

2.  His  Authority . — Though  pastors  cannot 
rightfully  assume  authority  as  being  “ lords  over 
God’s  heritage,55  2 yet  there  is  a sense  in  which 
the  ministerial  office  should  command  and  re- 
ceive a deference  rendered  to  no  other.  The 
Apostle  enjoins  that  “the  elders  that  rule  well 
be  counted  worthy  of  double  honor,55  3 and,  also, 
to  “ obey  them  that  have  the  rule  over  you,  and 
submit  yourselves  55  4 Here  is  a sense,  therefore, 
in  which  they  are  to  rule , and  the  people  are  to 
obey . 

3.  His  Sphere. — A minister  should  do  good 
everywhere,  “ as  he  has  opportunity.55  But  his 
special  and  particular  sphere  of  labor  is  with 
“the  flock  over  which  the  Holy  Ghost  hath  made 
them  overseers,  to  feed  the  church  of  God  ;55  5 
“ taking  the  oversight  thereof  not  by  constraint, 
but  willingly,  not  for  filthy  lucre,  but  of  a ready 
mind.55  6 Nothing  else  should  be  allowed  to 
interfere  with  the  completeness  and  fidelity  of 
his  duties  to  the  people  of  his  charge. 


1 Eph.  iv.  12. 

4 Heb.  xiii.  17. 


2 1 Peter  v.  S. 
5 Acts  xx.  IS. 


3 1 Tim.  v.  17. 
6 1 Peter  v.  2. 


22 


THE  BAPTIST  CHURCH  DIRECTORY. 


Note  1. — In  choosing  a pastor,  the  utmost  care  is  requisite. 
Great  prudence  and  discretion  are  needed,  especially  on  the 
part  of  deacons  and  leading  members  of  the  church.  An  act 
so  vitally  connected  with  the  welfare  of  the  church  and  the 
prosperity  of  the  Gospel,  should  be  preceded  and  accompanied 
by  earnest  and  protracted  prayer  for  divine  direction  in  the 
choice. 

Note  2. — One  should  be  selected  who  gives  undoubted  evi- 
dence of  having  been  called  of  God  to  the  holy  work : one  on 
whom  the  church  can  unite,  and  with  whom  they  can  coope- 
rate, and  who  also  possesses  qualifications  fitted  for  that  par- 
ticular field.  A man  of  deep  and  undoubted  piety,  the  integrity 
and  consistency  of  whose  conduct  command  the  confidence  of 
all  who  know  him,  and  whose  usefulness  is  hindered  by  no 
moral  or  social  defect. 

Note  3. — The  connection  between  pastor  and  church  is 
sometimes  made  for  a limited  and  specified  time;  but  more 
commonly  it  is  indefinite,  and  can  be  terminated  at  the  request 
of  either  party.  Permanency  in  the  pastoral  relation  should 
most  earnestly  be  sought,  as  tending  to  the  welfare  of  all  con- 
cerned. Trifling  disadvantages  should  rather  be  endured  than 
remedied  at  the  expense  of  those  more  serious  evils,  which  fre- 
quent changes  seldom  fail  to  bring  upon  both  church  and  pas- 
tor. 

Note  4. — In  settling  a pastor,  the  church  either  calls  a young 
man  to  be  ordained,  or  one  who  is  already  in  the  ministry.  In 
the  first  case)  they  should  be  well  acquainted  with  the  character 
of  the  candidate,  and  be  satisfied  with  his  reputation  for  piety, 
and  also  have  sufficient  opportunities  of  hearing  him  preach,  to 
judge  whether  his  gifts  promise  usefulness  in  that  field.  In 
the  second  case , they  should  be  informed  as  to  the  history  of  his 
past  labors,  and  know  that  he  has  a good  report  of  the 
people  of  his  charge,  and  especially  of  those  who  are  without. 
A minister  who  does  not  command  the  respect  of  society,  can- 
not be  very  useful  in  the  church. 


THE  BAPTIST  CHURCH  DIRECTORY. 


23 


Note  5. — Is  it  right  and  proper  for  one  church  to  call  a man 
to  be  their  pastor  who  is  at  the  time  pastor  of  another  church  ? 
Merely  to  call  a man  would  neither  be  wrong  nor  dishonorable 
— would  violate  no  law  of  Christian  right  or  courtesy.  Let  the 
responsibility  then  rest  with  him  of  deciding  whether  it  is  right 
and  expedient  to  accept  the  call.  But  if  one  church  should  use 
special  means  to  unsettle  the  pastor  of  another,  by  arguments, 
persuasions,  and  inducements,  it  would  be  both  unchristian 
and  dishonorable. 

Note  6. — The  too  common  practice  of  hearing  many  candi- 
dates preach  on  trial  cannot  be  approved,  and  usually  operates 
most  unfavorably  upon  the  church  which  practises  it.  A few  ser- 
mons, preached  under  such  circumstances,  are  no  just  indica- 
tion of  a man’s  ministerial  ability,  or  pastoral  qualifications.  It 
shows  little  more  than  the  manner  of  his  address.  His  general 
reputation,  and  the  history  of  his  past  successes,  will  afford  a 
more  correct  estimate  of  his  worth  and  adaptation. 

II.- — The  Deacons. 

The  term  deacon  in  the  New  Testament  means 
properly,  a minister , or  servant , and  is  applied  to 
the  Apostles,  and  even  to  Christ  himself.  But 
in  ecclesiastical  usage  it  designates  an  officer  in 
the  church. 

1.  Their  Origin . — The  account  of  the  insti- 
tution of  this  office  is  found  in  Acts  vi.  1-6. 
When  the  number  of  converts  was  greatly  mul- 
tiplied, the  care  of  the  needy,  and  the  charge 
of  temporal  affairs  added  so  much  to  the  labors 
of  the  Apostles  as  seriously  to  interfere  with 
their  spiritual  duties.  Hence  having  called  the 


24 


THE  BAPTIST  CHURCH  DIRECTORY. 


multitude  of  the  disciples  together,  they  stated 
the  case,  and  requested  them  to  select  “ seven 
men  of  honest  report , full  of  the  Holy  Ghost , 
and  wisdom ,”  to  perform  this  work,  that  they 
might  “give  themselves  continually  to  prayer, 
and  to  the  ministry  of  the  word.”  These 
were  accordingly  selected,  when  the  Apostles 
set  them  apart  to  the  service  for  which  they 
were  chosen,  by  the  laying  on  of  hands,  with 
prayer. 

2.  Their  Duties . — The  deacons,  therefore,  are 
to  be  chosen  from  among  the  faithful,  prudent, 
and  experienced  members  by  a free  vote  of  the 
church.  Their  duties  are,  the  care  of  the  sick 
and  needy  members,  having  charge  of  the  tem- 
poral affairs  of  the  church,  counselling  with,  and 
assisting  the  pastor  in  advancing  the  welfare 
of  the  body. 

3.  Their  Number . — Their  number  is  variable 
and  discretionary ; usually  from  two  to  seven , 
according  to  the  condition  and  necessities  of  the 
church,  the  latter  being  the  original  scriptural 
number.  The  number,  however,  should  not  be 
increased  merely  as  a form,  nor  out  of  compli- 
ment to  the  men,  but  for  the  sake  of  actual  and 
substantial  service  to  be  performed  by  them. 

4.  Their  Period . — They  are  sometimes  chosen 
for  a limited , but  more  commonly  for  an  indefi - 


THE  BAPTIST  CHURCH  DIRECTORY. 


25 


nite  period , their  places  to  be  filled  by  others 
whenever  they  or  the  church  may  desire.  Per- 
manency in  this  as  well  as  the  pastoral,  usually 
tends  to  secure  a higher  regard  for  the  office, 
and  greater  usefulness  on  the  part  of  those  who 
fill  it. 

5.  Their  Ordination . — In  the  Apostolic  exam- 
ple deacons  were  ordained  with  the  solemn  ser- 
vice of  laying  on  of  hands.  In  our  older 
churches,  this  practice  was  carefully  adhered  to, 
as  it  still  is  very  generally  at  the  South,  but 
in  many  parts,  of  late,  it  has  fallen  very  much 
into  disuse.  The  office  is  coming  to  be  far 
too  lightly  esteemed,  and  the  scriptural  charac- 
ter of  the  men  is  too  little  insisted  on.  Ordi- 
nation, if  practised,  would  invest  both  with 
more  importance.  Too  much  care  cannot  be 
given  to  secure  the  right  kind  of  men,  when 
we  consider  that  the  permanent  influence  of 
a deacon  for  good  or  evil  in  a church,  is 
scarcely  surpassed  by  that  of  the  pastor  himself. 


Note  1. — It  will  be  observed  that  the  deaconship  was  not 
instituted  by  Christ,  but  by  the  Apostles,  and  grew  out  of  the 
emergencies  of  the  case.  That  it  was  divinely  approved,  how- 
ever, and  intended  to  be  permanent,  is  evident,  since  Paul  sub- 
sequently recognizes  the  office,  and  specifies  the  qualifications 
which  deacons  shall  possess. 

Note  2. — It  will  be  noticed  also,  that  the  deacons  were 
2 


26 


THE  BAPTIST  CHURCH  DIRECTORY. 


chosen  by  the  church , that  is,  the  u multitude  of  the  disciples,” 
and  chosen  also  from  among  their  own  number ; but  were 
ordained,  or  appointed,  by  the  Apostles,  with  prayer  and  laying 
on  of  hands. 

Note  3. — The  qualifications  made  requisite  in  the  men  suffi- 
ciently indicate  the  importance  of  the  office,  and  the  care  with 
which  it  should  be  filled.  “ Men  of  honest  report — full  of  the 
Holy  Ghost,  and  wisdom.”  While  in  1 Tim.  chap,  iii.,  the 
qualifications  required  are  much  the  same  as  those  mentioned 
in  the  case  of  bishops  or  pastors. 

Note  4. — It  is  evident  from  the  character  of  the  men,  and 
the  personal  history  of  some  of  them,  that  while  a care  for  the 
temporal  interests  of  the  church  was  to  constitute  the  distinc- 
tive feature  of  their  office  and  duties ; at  the  same  time  they 
were  foremost  as  counsellors  and  coadjutors  with  the  Apostles, 
for  the  spiritual  interests  of  the  church.  Having  been  among 
the  most  devout,  prudent,  and  faithful,  before  their  election, 
and  as  the  reason  for  their  being  chosen,  they  would  not  be 
less  so,  afterwards.  Such  should  the  deacons  ever  be. 

Note  5. — The  deaconesses  referred  to  in  1 Tim.  iii.  11,  were, 
probably,  not  deacons’  wives,  but  a class  of  females  appointed 
in  the  churches,  to  minister  to  the  sick,  and  perform  other  ser- 
vices to  those  of  their  own  sex,  which  could  more  appropriately 
be  done  by  them  than  by  the  male  memberg. 

Ill — Other  Officers. 

It  is  usual  for  a church,  as  a matter  of  con- 
veniencej  to  appoint  a Clerk  to  take  minutes, 
and  preserve  records  of  its  business  proceed- 
ings, with  all  other  records  and  papers  belong- 
ing to  it.  Also,  a Treasurer  is  chosen,  to 
hold,  disburse,  and  account  for  moneys  for 


THE  BAPTIST  CIIURCII  DIRECTORY. 


27 


church  purposes.  Also,  Trustees  are  elected 
where  they  may  be  necessary,  legally  to  hold 
property,  and  administer  its  financial  affairs, 
and  when  so  required  by  the  laws  of  the  State. 

But  these  are  the  appointments  of  expediency, 
and  are  not  scriptural  church  officers.  The 
duties  of  the  officers  just  mentioned  do  properly 
belong  to  the  deacons,  and  constitute  a part  of 
their  appropriate  work.  Yet  it  may  be  right, 
and  needful,  to  distribute  the  labors  and  bur- 
dens of  the  church  among  its  members,  as  also 
to  meet  any  requirements  of  civil  law. 


Note  1. — The  various  duties  and  responsible  services  of  the 
church  should  be  as  widely  distributed  among  the  members  as 
practicable,  so  that  the  same  persons  need  not  fill  different  offices 
at  the  same  time.  This  will  avoid  imposing  heavy  burdens  on  a 
few,  accustom  all  to  responsible  duties,  and  guard  against  com- 
mitting the  official  influence  and  control  of  the  body  into  the 
hands  of  a few  members. 

Note  2. — The  trustees  are  really  a standing  committee  of  the 
church  appointed  for  a specific  purpose.  They  are  therefore 
entirely  under  the  direction  of  the  church,  and  not  separate 
from,  nor  independent  of  the  body.  They  cannot  hold,  use,  nor 
dispose  of  the  property  placed  in  their  hands,  except  as  in- 
structed by  the  church.  Whatever  technical  rights  or  privileges 
civil  laws  or  the  decisions  of  courts  may  give  them,  they  are 
bound  by  every  principle  of  honor,  morality  and  religion,  strictly 
to  perform  the  wishes  and  obey  the  instructions  of  the  church 
by  which  they  are  appointed. 


CHAPTER  III. 


ITS  ORDINANCES. 

The  Ordinances  enjoined  by  the  Gospel,  and 
to  be  observed  by  a Christian  Church,  are  two  : 
Bajptism  and  the  Lord's  Supper.  These  are  the 
two  symbols  of  the  new  covenant,  the  two  pillars 
of  the  spiritual  temple,  the  two  monuments  of 
the  new  dispensation.  Christ  has  appointed  no 
others.  They  are  positive  institutions,  as  distin- 
guished from  those  of  a simply  moral  character ; 
and  their  force  and  sacredness,  together  with  the 
obligation  to  honor  and  observe  them,  come 
directly  from  the  character  and  authority  of 
Christ  who  appointed  them. 

I. — Baptism.1 

Baptism  is  the  immersion  of  the  candidate 
in  water,  in  or  into  the  name  of  the  Father,  Son, 
and  Holy  Spirit ; and  is  administered  to  such 
only , as  profess  faith  in  Christ,  giving  evidence 
of  a regenerate  heart. 

1 See  Second  Part,  chap,  it 

28 


THE  BAPTIST  CHURCH  DIRECTORY. 


29 


1.  Its  Institution . — Baptism  was  instituted  by 
Christ,  or  by  John  the  Baptist  admitting  his 
baptism,  to  be  Christian  Baptism.  It  did  not 
come  in  place  of  circumcision,  or  any  other  sign 
or  seal  of  the  old  covenant,  hut  was  ordained  for 
the  new.  Thus  “ John  did  baptize  in  the  wil- 
derness and  preached  the  baptism  of  repentance 
for  the  remission  of  sins.” 1 u Then  cometh 
Jesus  from  Galilee  to  Jordan  unto  John,  to  be 
baptized  of  him.”2  “ And  Jesus,  when  he  was 
baptized,  went  up  straightway  out  of  the  water.”  3 
“ And  he  said  to  his  disciples,  Go  ye  therefore 
and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.” 4 

2.  Its  Administration .6 — The  form  or  manner 

of  its  administration,  is  that  of  dipping,  or  im- 
mersing the  person  to  be  baptized,  in  water,  and 
is  thereby  distinguished  from  the  many  ablutions 
and  sprinklings  of  the  Mosaic  dispensation. 
“ And  they  went  down  both  into  the  water,  both 
Philip  and  the  Eunuch,  and  he  baptized  him.”  6 
“ Therefore  we  are  buried  with  him  by  baptism, 
into  death.”  7 “ Buried  with  him  in  baptism.”  8 

3.  Its  Subjects . — It  is  to  be  administered  to 


2 Matt.  iii.  13.  3 Matt.  iii.  16. 

6 See  Part  Second,  chap.  ii.  6 Acts  viii.  38. 

s Col.  ii.  12. 


* Mark  i.  4. 

4 Matt,  xxviii.  19 
7 Horn.  ri.  4. 


30  THE  BAPTIST  CHURCH  DIRECTORY. 

such,  and  only  such,  as  have  exercised  godly 
repentance  for  sin,  and  a saving  faith  in  Christ. 
“But  when  they  believed  they  were  baptized 
both  men  and  women.” 1 “ Then  they  that 

gladly  received  his  word  were  baptized.”  2 “ If 

thou  believest  with  all  thy  heart,  thou  mayest.”  3 

4.  Its  Obligation . — Every  person  is  unde]*  the 
most  solemn  obligation  to  repent  and  believe  in 
Christ ; and  every  believer  in  Christ  is  under 
solemn  obligation  to  be  baptized  into  his  name. 
No  one  who  trusts  in  him  for  salvation  can  lightly 
esteem  his  authority,  or  willingly  disregard  his 
command,  or  neglect  to  profess  the  faith  exer- 
cised, by  submitting  to  this  ordinance.  “ Repent 
and  be  baptized,  every  one  of  you,  in  the  name 
of  Jesus  Christ.”  4 “Arise  and  be  baptized,  and 
wash  away  thy  sins.”  5 

5.  It  is  Commemorative . — Baptism  points 
perpetually  to  Christ  in  his  humiliation,  death, 
and  resurrection,  and  keeps  constantly  in  the 
minds  of  candidates  and  observers,  him  “ who 
died  for  our  sins,  and  rose  again  for  our  justifica- 
tion.” It  witnesses  and  testifies  that  he  suffered, 
died,  was  buried,  and  rose  from  the  dead,  to 
perfect  the  work  of  redemption.  “ So  many  of 
us  as  were  baptized  into  Christ  were  baptized 


1  Acts  viii.  12. 

4 Acts  ii.  33. 


2  Acts  ii.  41. 

5 Acts  xxii.  16. 


3  Acts  viii.  36. 


THE  BAPTIST  CHURCH  DIRECTORY. 


31 


into  his  death.55 1 “ Buried  with  him  in  baptism 

wherein  also  ye  are  risen  with  him.55  2 There 
is  “ one  Lord,  one  faith,  one  baptism  ;55  3 thus  for- 
ever connecting  the  Lord  with  his  disciple,  by 
the  living  links  of  faith  and  baptism.  “ We  are 
buried  with  him  by  baptism  into  death.55  4 

6.  It  is  Typical. — It  points  out  things  to  come, 
and  prefigures  most  beautifully,  the  resurrection 
of  the  body  from  the  dead,  “ like  as  Christ  was 
raised  up  from  the  dead,  by  the  glory  of  the 
Father,55  5 in  which  doctrine  of  the  resurrection 
the  candidate  symbolically  professes  his  faith. 
“ If  the  dead  rise  not  at  all,  wThy  are  they  then 
baptized  for  the  dead.55  6 Thus  uniting  the  hope 
of  the  future  to  the  faith  of  the  past,  and  binding 
both  to  the  realities  of  the  present,  in  baptism. 

7.  It  is  Emblematic. — It  is  a confession  of  the 
great  cardinal  doctrines  of  the  Gospel.  In  the 
symbolic  force  and  expression  of  the  ordinance, 
the  mode  of  it  is  emphatic.  No  other  man- 
ner could  teach  these  doctrines.  It  represents 
Christ’s  sufferings,  death,  and  burial,  for  our  sins, 
and  his  resurrection  from  the  dead  for  our  justi- 
fication. “ But  I have  a baptism  to  be  baptized 
with ; and  how  am  I straitened  till  it  be 
accomplished.55  7 It  represents  the  candidate’s 

i Rom.  yi.  3.  2 Col.  ii.  12.  8 Eph.  iv.  5.  4 Rom.  vi.  4. 

6 Rom.  yi.  4.  8 1 Cor.  xv.  29.  7 Luke  xii.  50. 


32 


THE  BAPTIST  CHURCH  DIRECTORY. 


death  to  sin,  and  rising  to  a new  spiritual  life  in 
Christ ; “ Buried  with  him  by  baptism  into 
death.”  1 “ For  as  many  as  have  been  baptized 

into  Christ,  have  put  on  Christ.”  2 

It  professes  hope  in  the  resurrection  from  the 
dead  : “ For  if  we  have  been  planted  together  in 
the  likeness  of  his  death,  wre  shall  be  also  in  the 
likeness  of  his  resurrection.”  3 The  life  ever- 
lasting stands  in  sacred  fellowship  with  the  death 
to  sin  ; for,  “ if  we  be  dead  with  Christ,  we 
believe  that  w^e  shall  also  live  with  him.”4  It 
represents  in  an  outward  symbol  the  inward  work 
of  the  Spirit,  and  shows  how,  “ according  to  his 
mercy,  he  saved  us  by  the  washing  of  regenera- 
tion, and  the  renewing  of  the  Holy  Ghost,” 
a work  already  performed  upon  the  heart  of  the 
candidate,  by  an  application  of  the  cleansing 
blood  of  Christ.  “ The  like  figure  whereunto 
even  Baptism  doth  now  save  us  (not  the  putting 
away  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  towards  God),  by  the  resurrec- 
tion of  Jesus  Christ.”  6 

It  also  showTs  forth  the  unity  of  the  faith  and 
the  fellowship  of  the  people  of  God,  who  in  the 
one  baptism,  profess  their  trust  in  the  one  Lord, 
and  their  acceptance  of  the  one  faith : u Foi 


1 Rom.  yi.  4. 

4 Rom.  yi.  8. 


2 Gal.  iii.  27. 
6 Tit.  iii.  5. 


3 Rom.  vi.  5. 

6 1 Peter  iii.  21. 


THE  BAPTIST  CHURCH  DIRECTORY.  33 

by  one  Spirit  we  are  all  baptized  into  one 
body.55 1 

II. — The  Lord’s  Supper.2 

The  Lord’s  Supper  is  a provision  of  bread  and 
wine*  as  symbols  of  Christ’s  body  and  blood,  par- 
taken by  the  members  of  the  church,  to  com- 
memorate his  sufferings  and  death,  and  to  show 
their  faith  and  participation  in  the  merits  of  his 
sacrifice. 

1.  Its  Institution. — Our  Saviour  instituted  the 
Supper  at  the  close  of  the  last  paschal  feast  which 
he  kept  with  the  disciples  before  he  suffered. 
l,As  they  were  eating,  Jesus  took  bread  and 
blessed  it,  and  brake  it,  and  gave  it  to  the  dis- 
ciples, and  said,  Take  eat ; this  is  my  body. 
And  he  took  the  cup  and  gave  thanks,  and  gave 
it  to  them  saying,  Drink  ye  all  of  it ; for  this  is 
my  blood,  of  the  New  Testament,  which  is  shed 
for  many  for  the  remission  of  sins.”  3 

2.  Its  Obligation . — It  is  not  only  a privilege 
for  the  Christian  to  receive  the  Supper,  but  it  is 
his  duty.  It  is  the  duty  of  every  believer  to  be 
baptized,  and  the  duty  of  every  baptized  believer 
to  receive  the  communion  of  the  Supper.  “ Take, 
eat ; drink  ye  all  of  it.”  “ Divide  it  among 


1 1 Cor.  xii.  13. 

8 Matt.  xxvi.  26. 


2 See  First  Part,  chap.  xiv.  3.— Second  Part,  chap.  ir. 
2* 


34 


THE  BAPTIST  CHURCH  DIRECTORY. 


yourselves.”  u This  do  in  remembrance  of  me.” 1 
Let  no  disciple  lightly  esteem  it. 

3.  Its  Subjects .2 — Those  who  have  a right  to 
the  supper  are  baptized  believers,  who  are  walk- 
ing according  to  his  Word  and  will.  No  others. 
Our  Saviour  “ sat  down,  and  his  twelve  Apostles 
with  him,”  3 and  he  “ gave  it  to  the  disciples,”  4 
not  to  others,  and  said,  “ Take  this  and  divide  it 
among  yourselves,”  5 not  among  others. 

4.  It  is  Commemorative . — It  is  designed  to 
commemorate  the  death  of  Christ,  and  be  a per- 
petual memorial  in  his  churches,  and  to  his  peo- 
ple, of  his  sacrifice  for  their  redemption.  “This 
do,  in  remembrance  of  me  ;”  “ This  do  ye,  as  oft, 
as  ye  drink  it,  in  remembrance  of  me.”  6 

5.  It  is  Typical. — It  not  only  points  the  Christ- 
ian back  to  the  broken  body,  and  the  blood  shed, 
to  the  Saviour’s  sufferings  and  death,  but  onward, 
also,  to  his  second  coming,  and  the  feast  and  fel- 
lowship above.  “ But  I say  unto. you,  I will  not 
drink  henceforth  of  this  fruit  of  the  vine,  until 
that  day  when  I drink  it  new  with  you,  in  my 
Father’s  kingdom;”7  “For  as  often  as  ye  eat 
this  bread,  and  drink  this  cup,  ye  do  show  the 
Lord’s  death,  till  he  come.” 8 


1 Luke  xxii.  16. 

3 Luke  xxii.  14. 

* 1 Cor.  xi.  24,  25. 


2 See  Second  Part,  chap.  iv. 

4 Matt.  xxvi.  26.  5 Luke  xxii.  17. 

7 Matt.  xxvi.  29.  1 Cor.  xi.  26. 


THE  BAPTIST  CHURCH  DIRECTORY. 


35 


6.  It  is  Emblematic. — In  all  these  things  it 
teaches  symbolically  great  Gospel  truths,  while 
it  perpetuates  the  memory  of  the  work  of  redemp- 
tion, by  the  death  of  Christ.  It  is  the  sign  or 
seal,  of  the  love  of  Christ  to  the  believer  in  the 
new  covenant  of  grace,  and  a token  of  his  faith- 
fulness. “ This  cup  is  the  new  testament  in  my 
blood.” 1 

It  shows  a spiritual  fellowship  and  communion 
with  Christ,  on  the  part  of  those  who  receive  it, 
and  indicates  their  union  with  him  ; “ The  cup 
of  blessing  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ?  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body 
of  Christ?”2 

It  expresses,  also,  a fellowship  of  the  disciples 
for  each  other,  and  a unity  of  faith  on  the  part 
of  those  who  receive  it.  They,  though  many, 
are  one  body,  and  Christ  is  the  one  bead;  “for  we, 
being  many,  are  one  bread  and  one  body  ; for 
we  are  all  partakers  of  that  one  bread.”  3 

It  represents  the  spiritual  life  and  nourishment 
of  the  Christian,  as  derived  wholly  from  Christ, 
through  faith  in  him,  as  life  and  nourishment  for 
the  body  are  derived  from  common  bread  and 
wine  ; “ For  even  Christ  our  passover,  is  sacri- 


1 Luke  xxii.  20. 


2 1 Cor.  x.  16. 


s 1 Cor.  x.  IT 


36 


THE  BAPTIST  CHURCH  DIRECTORY. 


ficed  for  us.  Therefore  let  us  keep  the  feast : not 
with  old  leaven,  but  with  the  unleavened  bread 
of  sincerity  and  truth.”  1 

Note  1. — In  baptizing  candidates,  the  utmost  decorum,  good 
order,  and  solemnity  should  be  observed,  and  nothing  on  the 
part,  either  of  the  administrator,  or  the  candidates  occur  to 
excite  any  other  emotions  in  the  minds  of  spectators,  than  those 
of  reverence  and  devotion.  Sometimes  this  most  impressive 
and  sacred  ordinance  is  administered  so  rudely,  with  such 
thoughtless  haste,  and  with  so  many  blunders  and  mistakes,  as 
to  bring  it  into  great  disrespect  in  the  estimation  of  those  who 
witness  it. 

Note  2. — Both  ordinances  are  usually  administered  by  minis- 
ters ; but  should  the  church  so  direct,  would  doubtless  be  valid 
if  administered  by  a private  member  of  the  church. 

Note  3. — It  is  not  pretended  that  there  is  any  spiritual  powei 
or  efficacy  in  the  ordinances,  to  purify  or  sanctify  the  soul  ; 
but  as  divinely  appointed,  they  certainly  are  means  of  grace, 
the  use  of  which  tends  greatly  to  spiritual  profit,  when  per- 
formed with  faith,  and  the  neglect  of  which,  is  a disobedience 
and  a cause  of  spiritual  decline. 

Note  4. — These  ordinances  are  usually  administered  on  the 
Sabbath,  and  more  commonly  once  each  month — particularly 
the  Supper.  They  may  however  be  administered  at  any  time 
or  place  at  the  discretion  of  the  church  as  circumstances  may 
require. 

Note  5. — Baptism,  properly  speaking,  is  not  to  be  repeated 
But  in  cases  where  baptism  in  form  has  been  administered,  evi- 
dently without  the  exercise  of  a saving  faith,  and  without  even 
an  intelligent  profession  of  such  a faith  on  the  part  of  the  can- 
didate, and  without  a correct  understanding  of  the  nature  and 


i I Cor.  v.  7,  8. 


THE  BAPTIST  CHURCH  DIRECTORY. 


37 


requirements  of  the  Gospel,  or  the  design  of  the  ordinance  it- 
self, as  also  where  the  administrator  was  not  duly  qualified — in 
such  cases  the  ordinance  may  be  repeated.  This  would  be  re- 
baptizing in  form,  but  not  in  fact,  since  in  the  first  case  the 
ordinance  being  invalidated,  was  not  really  a Scriptural  baptism. 

Note  6. — It  is  customary  for  the  pastor,  on  communion  occa- 
sions, when  the  Table  is  spread,  and  just  before  the  administra- 
tion of  the  ordinance,  to  invite  “ all  persons  in  good  and  regu- 
lar standing  in  churches  of  the  same  faith  and  order  ” to  sit  down 
and  partake  with  them.  Some,  however,  give  no  invitation  at 
all ; and  some  invite  only  the  members  of  that  particular 
church,  holding  that  none  should  enjoy  the  privileges  of  the 
communion  in  any  church,  except  those  who  are  under  the 
watch-care  and  discipline  of  that  church. 

Note  7. — Strictly  speaking,  the  privileges  of  a church  are 
coextensive  with  the  authority  of  the  church  ; and  the  right  of 
communing,  therefore,  is  limited  to  those  over  whom  the 
church  exercises  the  right  of  discipline.  Consequently  the 
right  to  commune  in  any  church  is  confined  to  the  members  of 
that  particular  church  ; and  if  the  members  of  other  churches 
are  at  any  time  invited,  it  is  a mere  matter  of  courtesy  extended 
to  them. 

Note  8. — The  Supper  being  a church  ordinance,  it  would  not 
be  proper  to  administer  it  in  a sick  room , or  in  other  places, 
privately,  without  the  knowledge  or  sanction  of  the  church. 
But  the  church  has  a right  to  authorize  and  direct  its  adminis- 
tration in  any  place,  or  on  any  occasion,  itself  being  present  as 
a body,  or  represented  by  some  of  its  officers  and  members. 

Note  9. — A neglect  of  the  Communion  by  church  members  is 
a very  grave  evil.  It  is  without  excuse,  and  operates  most  un- 
favorably on  the  piety  of  those  who  do  it.  It  casts  indignity 
upon  the  church  and  the  ordinance  of  Christ,  and  is  a breach 
of  good  order  which  the  church  should  endeavor  promptly  to 
correct.  Some  churches,  by  a rule  of  discipline,  visit  each 
member  who  absents  himself  twice  in  succession  from  the  Lord’s 
Supper. 


CHAPTER  IV. 


ITS  SERVICES. 

The  services  of  a church  are  mostly  devotional ; 
the  order  and  arrangement  of  which  are  not  fixed 
by  any  scriptural  precept,  or  precedent,  but  are 
to  be  determined  by  the  church  itself.1 

I. — Preaching  the  Gospel. 

Usually,  two  discourses  are  preached  on  the 
Sabbath;  sometimes  three ; sometimes  only  one. 
In  many  churches  also,  a lecture  is  given  on 
some  evening  during  the  week. 

The  order  of  service  is  usually  this:  1,  sing- 
ing ; 2,  reading  the  Scriptures ; 3,  prayer ; 
4,  singing ; 5,  preaching ; 6,  prayer  ; 7,  singing ; 
8,  benediction.  But  the  relative  order  is  ar- 
ranged usually  according  to  the  taste  of  the  min- 
ister who  performs  the  service. 

II. — Social  Meetings. 

During  the  week,  once  or  twice,  meetings  are 

1 See  Part  First,  chap.  vi. 

88 


THE  BAPTIST  CHURCH  DIRECTORY. 


39 


held,  where  each  member*  without  distinction, 
is  at  liberty,  though  not  compelled,  to  take  part 
in  services  of  prayer,  praise,  and  exhortation. 

III. — Covenant  Meetings. 

In  most  churches,  once  each  month,  a Covenant 
Meeting  is  held,  at  which  all  the  members  are 
desired  to  speak  of  their  religious  experience 
during  the  month  past,  and  express  their  fellow- 
ship with  the  church. 

IY. — Church  Meetings. 

Once  a month,  also,  a Church  Meeting  is 
usually  held,  for  the  transaction  of  business; 
such  as  receiving,  dismissing,  or  disciplining 
members,  and  any  other  necessary  to  be  done. 
Special  church  meetings  are  called,  when  cir- 
cumstances require  it.  Some  churches  have  no 
other  except  special  church  meetings. 

Y. — Concerts  of  Prayer. 

Quite  extensively  through  the  churches  the 
practice  prevails  of  observing  the  first  Monday 
evening  in  each  month — more  commonly  now 
the  first  Sunday  evening — as  a concert  of  prayer 
for  the  success  and  prosperity  of  missions,  and 
the  universal  spread  of  the  Gospel.  In  a similar 
manner,  the  second  Monday,  or  Sunday  evening, 


40 


THE  BAPTIST  CHURCH  DIRECTORY. 


is  devoted  to  special  prayer  for  Sunday  schools. 
There  is  great  advantage  in  devoting  certain 
times  to  special  prayer  for  particular  objects. 
The  mind  becomes  better  informed  respecting 
such  objects,  and  the  heart  more  deeply  inter- 
ested in  their  prosperity. 

YI. — Female  Prayer  Meetings. 

In  many  churches  are  held — and  should  be  in 
all  where  practicable-  -weekly  meetings  for  pray- 
er by  the  female  members,  where  mothers  offer 
special  and  united  prayer  for  their  children, 
wives  for  their  husbands,  sisters  for  their  bro- 
thers, and  all  for  the  prosperity  of  the  church, 
and  the  salvation  of  sinners.  Many  striking 
instances  of  answer  to  prayer  have  been  wit- 
nessed, as  the  result  of  such  meetings. 

YII. — Young  People’s  Meetings. 

In  many  churches,  also,  a weekly  meeting  for 
prayer  and  conference  is  held  by  the  young  peo- 
ple, for  their  special  profit.  At  such  meetings 
the  young  feel,  perhaps,  less  restraint  in  prayer 
and  exhortation  than  in  other  meetings,  while 
the  pastor,  who  should,  if  possible,  attend  them, 
often  finds  there  a better  opportunity  to  give 
needed  cautions  and  instruction  to  the  young, 
than  other  occasions  afford.  These  meetings, 


THE  BAPTIST  CHURCH  DIRECTORY. 


41 


however,  should  never  be  made  an  excuse  by 
the  young  for  absenting  themselves  from,  or 
neglecting  to  take  part  in,  the  other  stated  meet- 
ings of  the  church. 

VIII. — Special  Services. 

These  will,  from  time  to  time,  occur ; such  as 
Fasts  and  Thanksgiving , occasions  which  scarce- 
ly differ  from  ordinary  services,  except  in  their 
special  object. 

Note  1. — The  church,  with  the  concurrence  of  the  pastor, 
appoints  all  its  meetings. 

Note  2. — It  is  the  right  and  duty  of  the  pastor  to  conduct  all 
meetings  for  worship  and  devotion,  and  to  act  as  moderator  in 
all  meetings  for  business. 

Note  3. — The  preaching  of  the  Gospel,  the  assembling  of 
God’s  people,  prayer  and  praise,  are  duties  divinely  enjoined ; 
but  where,  when,  and  under  what  particular  circumstances 
these  shall  be  done,  are  incidents  to  be  determined  by  Christian 
wisdom  and  prudence. 

Note  4. — A very  great  mistake  is  sometimes  made  by  crowd- 
ing too  many  services  into  the  Sabbath,  thus  making  it  a day  of 
weariness  rather  than  a day  of  rest.  While  its  sacred  hours 
should  not  be  passed  in  idleness  and  inactivity,  yet  time  should 
be  allowed  for  reflection,  reading  the  Scriptures,  private  and 
family  devotion,  and  also  for  resting  the  faculties  both  of  body  and 
of  mind.  Otherwise  the  design  of  the  Sabbath  is  not  secured. 


CHAPTER  V. 


ITS  WORSHIP. 

Worship,  properly  speaking,  is  adoration, 
praise,  confession,  thanksgiving,  and  supplication, 
offered  up  to  God.  In  common  language,  worship 
means  religious  service  in  general,  and  is  ordi- 
narily applied  to  religious  services  as  maintained 
by  Christian  churches. 

Worship  is  a most  important  duty , and  a most 
gracious  privilege.  Its  influence  on  individual 
piety,  on  the  churches’  prosperity,  and  on  the  ge- 
neral welfare  of  society,  is  not  sufficiently  under- 
stood nor  valued. 

I. — Preaching. 

Preaching,  strictly  defined,  is  not  worship, 
though  calculated  to  inspire  and  aid  it.  It  is 
addressed  to  the  congregation,  rather  than  to 
the  Deity,  and  consists  of  instruction,  exhorta- 
tion, reproof,  and  warning.  It  is  the  most 
prominent  feature  of  public  religious  service,  and 
is  the  principal  instrumentality  of  giving  the 
knowledge  of  salvation  to  the  world. 

42 


THE  BAPTIST  CHURCH  DIRECTORY. 


43 


1.  The  Object  of  Preaching. 

The  true  object  and  design  of  all  Gospel  preach- 
ing is  the  salvation  of  sinners,  and  the  edifica- 
tion of  saints.  For  this  purpose  our  Saviour 
gave  “ pastors  and  teachers,  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ 1 and  thus 
“ warning  every  man,  and  teaching  every  man, 
in  all  wisdom,  that  we  may  present  every 
man  perfect  in  Christ  Jesus.55  2 It  is  not  to 
entertain  or  recreate  an  audience,  nor  to  crowd 
houses  with  unprofited  hearers;  nor  to  build 
up  wealthy  or  fashionable  congregations ; nor 
to  teach  science,  literature,  or  art ; nor  to  secure 
temporal  prosperity  to  the  church ; but  to  save 
souls  by  an  exhibition  of  Christ  crucified.  All 
preaching  which  fails  of  this,  fails  of  its  great 
design  and  end. 

2.  The  Character  of  Preaching. 

All  preaching  to  be  profitable  should  be  plain, 
simple  in  style,  and  experimental,  practical,  and 
spiritual  in  matter.  All  the  arts  of  oratory  and 
the  adornments  of  culture,  poorly  compensate  for 
the  absence  of  simplicity,  earnestness,  and  spirit- 
uality. Nevertheless,  with  these  qualifications, 


J Eph.  iy.  12. 


2 Col.  i.  28. 


44 


THE  BAPTIST  CHURCH  DIRECTORY. 


the  more  interesting  and  acceptable  the  address 
and  style,  the  more  useful  the  preaching  is  likely 
to  be.  And  each  one  should  “ study  to  show 
himself  approved  unto  God,  a workman  that 
needeth  not  be  ashamed.35 1 Many  sermons,  in 
themselves  really  good,  are  ineffective,  because 
of  a dull,  uninteresting,  or  offensive  stjde  of 
expression  or  manner  of  address. 

3.  The  Frequency  of  Preaching . 

Preaching  is  not  indeed  too  highly  valued  as 
to  its  importance , but  it  is  too  much  demanded 
as  to  its  frequency.  Congregations  ordinarily 
require  too  much  preaching  in  proportion  to  the 
more  social  services  of  religion.  One  sermon  on 
the  Sabbath  well  prepared,  well  preached,  well 
understood,  and  well  practised,  is  vastly  better 
than  three  imperfectly  prepared  and  imperfectly 
digested.  Two  discourses  each  Sabbath  are  all  a 
minister  can  well  preach,  or  a congregation  can 
profitably  hear.  And  yet,  considering  the  neces- 
sities of  the  world,  and  that  men  perish  per- 
petually without  the  Gospel,  the  minister  should 
“ preach  the  word ; be  instant  in  season  and  out 
of  season  ; reprove,  rebuke,  exhort,  with  all  long- 
suffering  and  doctrine.33  a 


i 2 Tim.  ii.  15. 


3 2 Tim.  iv.  2. 


THE  BAPTIST  CHURCH  DIRECTORY. 


45 


Note  1. — Whether  sermons  should  be  delivered  extemporant* 
ausly,  or  from  manuscript , is  a question  which  the  preacher 
must  decide.  Opinions  are  divided.  The  excellency  or  useful- 
ness of  a sermon  does  not  depend  on  either  method.  Some 
subjects  cannot  be  accurately  treated  without  writing.  Writ- 
ing is  an  important  aid,  and  an  invaluable  discipline  to  the 
preacher.  It  aids  him  to  think  systematically,  and  express  him- 
self concisely  and  forcibly.  But  for  all  ordinary  occasions  of 
preaching,  it  cannot  be  doubted  that  an  extemporaneous  man- 
ner of  address,  is  most  in  accordance  with  the  design  of  the 
Gospel,  and  more  agreeable,  forcible  and  profitable  to  the  con- 
gregation. 

Note  2. — Sermons  need  not  of  necessity  be  read , even 
though  they  be  written ; nor  need  the  manner  of  the  address 
be  servile  and  lifeless,  even  'with  a manuscript  before  one. 
Some  men  are  as  free,  animated,  and  vigorous,  in  preaching 
from  a manuscript,  as  others  are  who  never  wrote  a sermon. 

II. — Praying.1 

Aside  from  prayer  as  a vital  element  of  indi- 
vidual Christian  life,  its  importance,  as  an  ele- 
ment of  social  Christian  life,  is  very  great.  “ Ask 
and  it  shall  be  given  you;  seek,  and  ye  shall 
find;  knock  and  it  shall  be  opened  unto  you.552 
There  are  special  blessings  promised  to  united 
prayer,  where  “if  two  of  you  shall  agree  on 
earth  as  touching  anything  that  they  shall  ask, 
it  shall  be  done  for  them  of  my  Father  which  is 
in  Heaven.”  3 


1 Part  First,  chap.  xv. 


2 Matt.  vi.  7 


3 Matt,  xviii.  19. 


46 


THE  BAPTIST  CHURCH  DIRECTORY. 


1.  The  Nature  of  Prayer . 

Prayer  is  an  address  to  God,  with  adoration, 
confession,  supplication,  or  thanksgiving  on  behalf 
of  the  worshipper,  and  of  other  objects  of  divine 
clemency.  The  merits  and  intercession  of  Christ 
must  evermore  be  recognized  as  the  only  medium 
of  access  to,  and  cause  of  blessing  from  the 
Father.  “ Whatsoever  ye  shall  ask  the  Father 
in  my  name,  he  will  give  it  you.55 1 The  office 
of  the  Holy  Spirit  must  also  be  understood  as  the 
only  means  of  communication  with  the  throne 
of  grace : “ for  we  know  not  what  we  should 
pray  for  as  we  ought ; but  the  Spirit  itself 
maketh  intercession  for  us,  with  groanings  which 
cannot  be  uttered.”  2 

2.  Preparation  for  Prayer . 

There  must  be  a preparation  of  heart  in  order 
to  lead  profitably  the  devotions  of  others  in 
addresses  to  the  mercy  seat.  Hot  a forethought 
of  words  and  phrases  for  that  particular  prayer, 
but  a knowledge  of  the  nature  of  prayer,  the 
objects  of  prayer,  and  a spirit  in  harmony  with 
the  divine  character,  and  the  divine  purposes. 
“ He  that  cometh  to  God  must  believe  that  he  is, 
and  that  he  is  a rewarder  of  them  that  diligently 


1 John  xvi.  23. 


2 Rom.  viii.  26. 


THE  BAPTIST  CHURCH  DIRECTORY. 


47 


seek  him  ;551  “but  let  him  ask  in  faith,  nothing 
wavering;55 2 “ praying  in  the  Holy  Ghost.553 
To  make  prayers  and  to  pray  are  very  different 
things.  Any  one  can  make  a prayer  who  can 
command  the  use  of  language ; but  to  pray , the 
soul  must  have  fellowship  with  God. 

3.  Style  of  Prayer . 

Prayers  should  be  simple , direct  and  short . 
£ls  far  as  possible,  they  should  express  senti- 
ments in  which  the  congregation  can  unite, 
md  solicit  blessings  which  the  congregation 
needs.  They  should  be  distinctly  uttered , so 
that  others  can  hear,  understand  and  unite  in 
them,  and  have  nothing  in  their  manner  or 
expression  so  peculiar  as  to  divert  the  thoughts 
of  those  who  hear  from  the  devotion  : and  “ use 
not  vain  repetition  as  the  heathen  do : for  they 
think  that  they  shall  be  heard  for  their  much 
speaking.55  4 Beside  which,  the  whole  manner 
and  style  of  address  should  be  solemn  and  reve- 
rential, savoring  of  meekness  and  humility,  as 
it  is  becoming  in  sinful  helpless  creatures,  when 
approaching  a holy  God. 

4.  Faults  in  Prayer . 

The  great  defect  of  prayer  may  be  want  of 

- Heb.  xi.  6.  2 James  i.  6.  8 Jude  20.  4 Matt.  vi.  ?. 


48 


THE  BAPTIST  CHURCH  DIRECTORY. 


faith,  spirituality  of  mind,  and  the  influences  of 
the  Holy  Spirit.  But  there  are  certain  faults  in 
the  aim,  intention  and  mode  of  address,  into 
which  the  pious  sometimes  unconsciously  fall, 
which  are  worthy  of  attention  and  correction. 

Preaching  Prayers , in  which  Scripture  is 
explained,  doctrine  expounded,  and  instruction 
offered  to  the  congregation. 

Exhorting  Prayers , where  warnings,  rebukes, 
and  exhortations,  are  addressed  to  individuals, 
and  personal  sins  pointed  out. 

Historical  Prayers , in  which  facts  and  inci- 
dents are  related,  from  which  inferences  and 
arguments  are  adduced. 

Oratorical  Prayers , where  special  care  seems 
given  to  the  language  and  manner,  as  if  in- 
tended for  critical  ears. 

Complimentary  Prayers , in  which  the  excel- 
lences of  individuals  are  effectively  dwelt  on,  as 
if  persons  were  flattered,  rather  than  the  Deity 
addressed. 

Fault-finding  Prayers , in  which  the  real  or 
fancied  faults  of  the  church  or  of  individuals  are 
set  forth,  existing  difficulties  mentioned,  and 
advice  given,  remedies  suggested,  or  rebukes 
administered. 

All  such  things  should  be  avoided. 


THE  BAPTIST  CHURCH  DIRECTORY.  49 

III. — Singing. 

Singing  is  a chief  part  of  Christian  worship . 
Like  prayer,  it  may  express  adoration,  confes- 
sion, thanksgiving,  supplication  and  praise.  But, 
unlike  prayer,  in  this  act  of  worship  all  can 
vocally  unite,  “ Speaking  to  themselves  in  psalms 
and  hymns,  and  spiritual  songs,  singing  and 
making  melody  in  their  hearts  to  the  Lord.” 1 

It  is  especially  adapted  to  elevate  the  religious 
affections — to  lighten  any  load  of  sorrow  that  may 
oppress  the  heart — to  subdue  unholy  passions — 
and  to  harmonize  the  feelings  of  those  who  unite 
in  the  exercise.  Being  performed  in  concert 
with  others,  prevents  an  unpleasant  sense  of  in- 
dividual responsibility,  and  it  becomes  a pleasant 
privilege  instead  of  a burdensome  duty. 

It  is  the  only  act  of  worship  in  which  all  oc- 
cupy a common  position  and  mutually  bear  a 
part.  It  is  not,  therefore,  strange  that  singing 
occupied  so  large  a place  in  the  religious  services 
of  the  early  Christian  churches,  or  that  the  gra- 
cious affections  of  the  renewed  heart  cherish  it 
so  fondly,  and  resort  to  it  so  frequently. 

1.  The  Character  of  Singing. 

It  should  evidently  be  the  united  expression  of 


* Eph.  y.  19. 

3 


50 


THE  BAPTIST  CHURCH  DIRECTORY. 


the  assembly— the  worship  of  all  uttered  in  song. 
It  is  not  to  be  a performance  for  the  entertain- 
ment of  the  congregation,  but  an  act  of  worship 
by  the  congregation.  It  is  not  to  be  an  act  of 
worship  performed  by  others,  to  which  the  con- 
gregation is  to  listen , but  an  act  of  worship 
which  they  themselves  are  to  offer . 

Therefore,  singing  should  be  congregational ; 
that  is,  the  people  should  sing — all  the  assembly 
should  praise  God  in  song.  Singing  is  the  peo- 
ple's worship . The  chant , the  anthem, , the  ora- 
torio, are  rather  for  the  cathedral  and  the  temple. 
Though  beautiful  and  sublime,  they  should  be 
but  incidentally  used  in  the  Christian  congrega- 
tion. They  inspire  worship  in  the  assembly,  but 
the  assembly  does  not  to  any  considerable  extent 
worship  in  them.  The  genius  of  the  Gospel 
and  of  the  Christian  sanctuary  requires  chiefly 
the  chorus , where  the  congregation  shall  not 
listen  and  have  devotion  excited , but  where  they 
shall  sing  and  express  devotion. 

2.  The  Style  of  the  Music. 

Since  the  idea  of  the  Gospel  is  that  the  peo- 
ple shall  worship , not  witness  a performance , 
therefore  the  style  of  the  music  should  be  such 
as  the  people  can  perform.  But  the  mass  of 
people  can  never  go  beyond  the  simplest  ele- 


THE  BAPTIST  CHURCH  DIRECTORY.  51 

ments  of  any  art  or  science ; therefore,  the 
music  of  the  sanctuary  should  be  of  the  simplest 
kind  in  structure  and  execution,  and  limited 
to  a small  number  of  tunes.  Music  more  com* 
plicated  in  structure  and  more  artistic  in  exe- 
cution, a few  could  perform  and  perhaps  more 
highly  enjoy;  but  it  would  not  express  the  devo- 
tion of  the  great  mass  of  worshippers,  because 
they  could  not  unite  in  it.  Devotion  seeks  plain 
choral  harmonies  in  which  to  utter  its  worship. 

3.  The  Leader  of  Singing. 

Somebody  must  lead — that  is,  decide  on  the  tune 
and  commence  the  singing.  It  makes  little  dif- 
ference whether  the  leader  be  an  organ,  a single 
voice,  a quartette,  or  a choir.  Either  of  these 
would  be  in  accordance  with  the  spirit  and 
design  of  Christian  worship,  providing  they  be 
simply  leaders , not  performers . 

If  the  singing  of  the  sanctuary  is  to  be  per- 
formed for  the  congregation,  and  they  take  no 
part  in  it,  it  matters  little  whether  that  perform- 
ance be  by  an  instrument,  a single  voice,  or 
several  voices.  But  a Christian  congregation 
should  not  omit  so  important  a duty,  nor  deprive 
itself  of  so  sacred  a privilege,  as  that  of  singing 
the  praises  of  God  in  his  house  of  worship. 


UNIVERSITY  OF 
ILLINOIS  LIBRARY 


52 


THE  RA.PTIST  CHtJECH  DIEECTOEY. 


Note  1,— All  levity  and  irreverence  on  the  part  of  choirs  and 
lingers,  in  the  house  of  worship  and  during  the  time  of  religious 
service,  should  be  strictly  and  conscientiously  avoided.  Whis- 
pering, studying  the  music-book,  or  the  hymn-book,  and  all 
trifling,  are  painfully  incongruous  in  scenes  of  sacred  devotion, 
especially  by  those  who  take  so  prominent  a part  in  worship  as 
do  the  singers. 

Note  2. — That  unconverted  and  irreligious  persons  may  unite 
in  singing  divine  praise — that  they  may  worship  God  in  song, 
is  evident.  Such  a course  is  as  appropriate  and  consistent  as 
for  them  to  pray  or  read  the  Scriptures.  But  for  such  persons 
to  do  the  singing  for  a Christian  congregation,  or  to  lead  their 
worship  and  devotion  in  song,  is  as  evidently  inappropriate  and 
inconsistent  as  for  them  to  lead  their  devotions  in  preaching, 
prayer,  exhortation,  or  reading  the  Scriptures. 

Note  3. — To  aid  in  the  better  performance  of  congregational 
singing,  some  congregations  meet  once  a week,  or  at  such  times 
as  may  be  convenient,  for  the  purpose  of  singing  over  and 
becoming  familiar  with  hymns  and  tunes  which  they  may  wish 
to  sing  on  the  Sabbath.  This  is  an  easy,  pleasant,  and  service- 
able means  of  furthering  the  design. 

Note  4. — Every  church  should  provide  for  the  instruction  of 
the  young  connected  with  the  congregation  in  the  elements  of 
sacred  music.  Such  instruction,  during  six,  or  at  least  three 
months  of  each  year,  with  a weekly  exercise,  would  soon  make 
congregational  singing  practicable. 

Note  5. — Instruction  in  vocal  music  should  enter  largely  into 
the  education  of  all  children,  both  at  home  and  in  public  and 
private  schools  ; while  in  Sabbath-schools  a considerable  part 
of  the  time  should  be  spent  in  singing.  Such  a course  would 
prepare  the  way  for  better  singing,  and  consequently  for  better 
worship  in  the  sanctuary. 


THE  BAPTIST  CHURCH  DIRECTORY. 


53 


IY. — Exhorting. 

/ 

The  gift  of  exhortation  is  one  by  which  the 
Spirit  edifies  and  instructs  the  church.  This 
constitutes  a considerable  part  of  the  exercise  of 
social  religious  meetings,  where  God’s  people 
“ exhort  one  another,  daily,”  1 and  each  “ suffers 
the  word  of  exhortation.” 2 

There  are  persons  in  every  Christian  congrega- 
tion, who  have  a depth  and  richness  of  religious 
experience,  and  whose  remarks  are  attended 
with  a peculiar  unction  and  power,  beyond  those 
of  ordinary  Christians.  This  is,  doubtless,  owing 
to  a closer  fellowship  and  communion  with 
God.  But,  besides  such,  every  Christian  disciple 
can  speak  of  his  experience  in  the  divine  life, 
and  exhort  and  encourage  others.  They  are  not 
called  to  expound  scriptures,  or  hold  public 
meetings,  but  they  can  tell  of  the  grace  of  our 
Lord  Jesus  Christ  as  revealed  to  them. 

The  exhortations  of  God’s  children  form  one  of 
the  most  effectual  means  of  spiritual  improve- 
ment, and  edification  to  the  church.  “ While  he 
that  exhorteth,  waits  on  exhortation.” 3 

1.  Who  should  exhort. 

It  is  the  privilege,  and  at  times,  doubtless,  the 

i Heb.  iii.  13.  * Heb.  xiii.  22.  3 R0m.  xii>  g. 


54: 


THE  BAPTIST  CHURCH  DIRECTORY. 


duty,  of  all  who  know  the  grace  of  God,  without 
distinction  of  age,  sex,  or  condition,  to  speak  of 
their  experience  of  that  grace,  in  the  meetings 
for  social  worship.  There,  where  the  freedom 
which  marks  “the  household  of  faith55  prevails, 
they  should  “ exhort  one  another,  and  so  much 
the  more  as  they  see  the  day  approaching.55 1 

2.  The  Gift  of  Exhortation. 

By  some  it  is  supposed  that  the  gift  of 
exhortation  is  imparted  to  particular  persons, 
as  ministerial  gifts  are  to  those  called  to  preach. 
But  every  one  who  speaks  from  his  own  expe- 
rience of  the  things  of  godliness,  speaks  to  edifi- 
cation. Ordinary  abilities,  sanctified  by  the 
Spirit,  cannot  fail  to  be  profitable.  Those  who 
speak  the  most  fluently  and  the  most  eloquently, 
do  not  always  speak  the  most  profitably.  But 
those  who  speak  with  the  Spirit,  never  fail  to 
edify  those  wdio  walk  in  the  Spirit. 

3.  Faults  in  Exhortation. 

Christians  sometimes  fall  into  faulty  habits 
in  this  exercise,  which  hinder  their  usefulness 
and  mar  the  spiritual  pleasures  of  social  fellow- 
ship. 


i Heb.  x.  25. 


THE  BAPTIST  CHURCH  DIRECTORY. 


55 


A preaching  style  should  be  avoided,  though 
passages  of  Scripture  will  often  be  mentioned, 
suggesting  trains  of  reflection  of  great  interest 
and  profit. 

Lengthy  exhortations  should  never  be  indulged 
in.  They  deprive  others  of  their  privileges,  and 
usually  become  tedious  and  irksome,  however 
good  in  themselves. 

One's  self  should  not  be  too  much  spoken  of, 
lest  it  might  appear  boastful,  and  egotistic. 

Fault-finding  and  complaining  should  most 
carefully  be  avoided.  Few  things  so  effectually 
close  the  ears  or  the  hearts  of  hearers  against 
one,  as  this. 

Denunciation , and  a censorious  spirit,  exhibits 
a temper  so  much  opposed  to  the  Gospel  that 
harm,  and  not  good,  is  done  by  it. 

Hobbies  are  unprofitable.  Some  always  dwell 
on  hackneyed  themes,  until  both  themselves  and 
the  subjects  are  unpleasant  and  distasteful  to  the 
audience. 

Foreign  subjects  should  not  often  be  intro- 
duced, except  as  illustration,  or  to  draw  lessons 
of  instruction  from  them.  Spiritual  themes 
should  be  those  dwelt  on  in  exhortation. 


CHAPTER  YI. 


ITS  GOYERNMEIT, 

The  Christian  Church  is  divinely  constituted, 
and  its  officers,  ordinances,  and  government  are 
authorized  and  prescribed  either  by  Christ  him- 
self or  by  the  inspiration  of  his  Spirit  in  the 
Apostles. 

The  government 1 of  a church,  according  to 
the  New  Testament  plan,  and  teaching,  is  inde- 
pendent in  form,  and  the  right  of  administra- 
tion resides  in  the  body  itself.  That  is,  each 
individual  church  is  entirely  independent,  and 
governs  itself,  manages  its  own  affairs,  admits, 
disciplines,  and  dismisses  its  members,  and 
transacts  any  and  all  other  business  necessary  to 
be  done,  without  the  aid  or  interference  of  any 
other  church  or  churches.  No  other  individual 
or  body  of  men  whatever,  either  civil  or  eccle- 
siastical, has  any  authority  over  it,  or  right 
to  interfere  with  its  affairs,  unless  requested  so 
to  do. 


56 


1 See  Second  Part,  chap.  vi. 


THE  BAPTIST  CHURCH  DIRECTORY. 


57 


That  churches  have  this  right  of  self-govern- 
ment is  evident,  because  Christ  in  his  directions 
for  the  treatment  of  offences,  recognizes  the 
church  as  the  ultimate  tribunal  of  appeal,  as  also 
its  authority  to  decide  finally,  cases  brought 
before  it.  The  Apostle  in  like  manner  recognizes 
the  right  of  churches  to  choose  their  own  officers, 
and  to  administer  discipline,  by  enjoining  them 
to  do  it,  reproving  them  for  neglecting  it,  and 
commending  them  for  properly  performing  it. 

Both  the  right  and  the  responsibility  of  admin- 
istering this  government  Christ  has  committed 
to  each  church.  No  others  can  lawfully  take 
these  from  them,  nor  can  they  commit  them  to 
any  other  hands.  They  cannot  transfer  the  gov- 
ernment to  the  officers,  nor  to  a part  of  the 
members,  nor  to  any  man  or  body  of  men  exter- 
nal to  the  church. 

They  themselves  are  accountable  to  Christ, 
the  Head  of  the  Church,  and  the  King  in  Zion, 
for  the  correct  and  faithful  administration  of  it. 

Note  1. — It  is,  therefore,  evident  that  all  ecclesiastical  au- 
thority resides  in  the  church ; that  is,  in  each  individual  church. 
The  acts  of  all  other  men  and  bodies  of  men  whatever,  are  ad- 
visory, not  authoritative  ; inasmuch  as  the  church  cannot  trans- 
fer its  authority  to  them,  and  Christ  has  given  them  no  other 
similar  authority. 

Note  2. — In  the  administration  of  its  government,  and  the 
exercise  of  its  authority,  the  church  is  not  legislative  but  execu - 

a* 


53 


THE  BAPTIST  CHURCH  DIRECTORY. 


tive  ; it  cannot  make  laws,  but  only  execute  those  already  made 
by  the  great  Lawgiver.  Consequently,  it  cannot  lawfully  go 
beyond  the  words  of  Christ,  which  constitute  its  law. 

Note  3. — Each  church  acts  for  itself  alone,  and  cannot  bind 
the  action  of  any  other  church.  Each  one  should,  in  the 
spirit  of  Christian  courtesy,  respect  the  action  of  every  other: 
but  only  so  far  as  that  action  is  according  to  the  teachings  of 
the  New  Testament;  and  every  church  is  to  be  the  judge  and 
interpreter  of  those  teachings  for  itself. 

Note  4. — Since  the  government  devolves  on  the  church  col- 
lectively, constituting  a democracy,  and  because  all  the  indi- 
viduals composing  the  body  cannot  be  expected,  in  all  cases, 
perfectly  to  harmonize,  therefore,  it  is  allowed,  that  the  ma- 
jority shall  rule. 

Note  5. — But  majorities  may  err,  and  do  wrong,  and  their 
acts  transcend  the  divine  statutes,  and  become  unjust  and  op- 
pressive to  minorities , thus  forming  an  unlawful  adminstration 
of  the  government ; therefore,  the  acts  of  majorities  are  only  to 
be  recognized,  approved,  and  sanctioned,  when  they  are  evi- 
dently in  accordance  with  the  laws  of  Christ  as  recorded  in  the 
New  Testament. 

Note  6. — In  disputes  and  differences  of  opinions,  large  mi- 
norities are,  perhaps,  quite  as  likely  to  be  right,  as  small  majo- 
rities, therefore,  majorities  should  act  cautiously,  and  not 
invade  their  rights.  But  if  minorities  think  themselves  injured, 
there  is  no  source  of  redress,  no  higher  tribunal  of  appeal. 
They  may  retire,  and  find  a home  in  some  other  church.  Or 
they  may  organize  themselves  into  a new  one.  Or  they  may 
call  a council,  and  receive  advice  and  an  expression  of  opinions. 
But  a council  can  neither  correct  the  wrong,  nor  punish  the 
wrong-doers,  any  further  than  the  force  of  their  advice  and 
opinions  may  affect  them,  or  the  public  sentiment. 

Note  L— By  many  it  is  thought  an  evil  in  the  indepen- 
dent form  of  church  government,  and  a defect  in  its  demo 
cratic  constitution,  that  there  is  no  central  and  ultimate  tribu 


THE  BAPTIST  CHURCH  DIRECTORY. 


59 


nal  of  appeal  beyond  and  above  the  individual  church,  where 
both  churches  and  ministers,  when  unfaithful  and  unworthy, 
can  be  judged  and  punished.  But  this  evil  is  more  apparent 
than  real.  And  so  far  as  the  system  is  subject  to  abuse,  the 
evils  are  abundantly  compensated  by  the  real,  substantial  and 
important  advantages  which  it  secures. 

Indeed  it  is  enough  to  say  that  this  form  and  method  of 
government  is  divinely  given ; therefore,  it  must  be  right. 
Therefore,  also,  it  must  be  liable  to  the  fewest  evils,  and  pro- 
ductive of  the  greatest  benefits. 

Note  8. — Though  one  church  cannot  exercise  any  act  of  dis- 
cipline upon  another,  yet  one  may  pass  an  act  of  dis fellowship 
against  another,  for  sufficient  cause.  Such  an  act  is  merely  an 
expression  of  disapproval  of,  and  refusal  to,  hold  fellowship 
with  said  church  in  the  communion  of  the  Supper,  for  the 
reasons  stated.  An  act  of  disfellowship,  however,  is  seldom 
called  for,  and  should  be  resorted  to  only  for  very  grave  causes, 
such  as  evident  departures  from  the  faith  of  the  Gospel,  either 
in  its  teachings  or  its  practices,  and  which  departures  make  it 
unworthy  the  confidence  of  sister  churches.  When  done  from 
trifling  causes,  such  as  differences  in  mere  matters  of  internal 
order  and  discipline,  it  results  more  to  the  prejudice  of  those 
disfellowshipping,  than  of  those  disfellowshipped. 


CHAPTEK  VII. 


ITS  MINISTRY. 

The  Gospel  Ministry  is  of  divine  appointment, 
and  stands  first  and  highest  among  the  instrumen- 
talities of  spiritual  good  to  the  world.  Whatever 
other  agencies  there  may  be  for  spreading  the 
truth,  whether  religious  education , the  religious 
press , or  any  other,  still  the  ministry  is  foremost, 
since  that  is  specially  ordained  of  Christ. 

The  ministry  is  appointed  to  instruct  and  edify 
the  church,  and  to  bear  the  knowledge  of  salva- 
tion to  the  world.  Every  Christian  disciple  is 
under  obligation  to  do  this  to  the  extent  of  his* 
ability;  but  in  order  that  there  should  be  no 
failure  in  this  work,  Christ  ordained  that  a 
particular  class  and  profession  of  men  should  be 
appointed  to  the  work,  whose  special  and  exclu- 
sive duty  it  should  be  to  preach  the  Gospel. 

Our  Saviour  “ ordained  twelve  that  they 
should  be  with  him,  and  that  he  might  send 
them  forth  to  preach  1 and  “ after  these  things 
the  Lord  appointed  other  seventy  also,  and  sent 


60 


1 Mark  iii.  14. 


THE  BAPTIST  CHURCH-  DIRECTORY. 


61 


them  two  and  two  before  his  face.”  1 And  his 
instructions  were,  “ Go  ye,  therefore,  and  teach 
all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost ; 
teaching  them  to  observe  all  things  whatsoever 
I have  commanded  you ; and  lo,  I am  with  you 
alway,  even  unto  the  end  of  the  world.  Amen.” 2 

I. — A Call  to  the  Ministry. 

A divine  call  to  the  work  of  the  Gospel  minis- 
try is,  and  must  ever  be,  insisted  on  by  Christian 
churches,  if  the  spirituality  of  religion  is  to  be 
maintained. 

It  is  not  enough  that  a man  has  piety,  and 
talent,  and  education,  and  ability  to  explain  the 
Scriptures,  and  a facility  in  addressing  congrega- 
tions, and  an  earnest  desire  to  do  good,  in  order 
to  enter  this  sacred  office.  It  must  not  be  the 
mere  choice  of  a profession,  nor  the  dictate  of  an 
ambition,  which  looks  to  the  pulpit  as  a place 
for  achieving  distinction. 

It  must  not  be  in  obedience  to  the  opinions  or 
persuasions  of  friends.  “No  man  taketh  this 
honor  unto  himself  but  he  that  is  called  of 
God.” 3 He  that  would  lawfully  enter  the  Gospel 
ministry  must  do  it  from  the  deep,  undoubted, 
and  unalterable  conviction,  wrought  into  the 


1 Luke  x.  1. 


q Matt,  xxviii.  19. 


3 Heb.  y.  4. 


62 


THE  BAPTIST  CHURCH  DIRECTORY. 


heart  by  the  Holy  Spirit,  that  such  is  the  will 
and  good  pleasure  of  God  concerning  him — that 
this,  and  nothing  else,  is  the  work  of  life,  ap- 
pointed by  God  for  him,  whether  it  may  bring 
joy  or  sorrow,  honor  or  dishonor,  prosperity  or 
adversity.  He  that  can  follow  any  other  profes- 
sion or  business  with  a peaceful  mind,  and  a con- 
science void  of  offence  toward  God,  should  never 
enter  the  ministry. 

The  signs  and  evidences  of  a divine  call  to  the 
work  of  the  ministry,  are  various.  One  evidence, 
and  the  greatest,  is  the  inward  teaching  of  the 
Spirit,  by  which,  after  long,  deliberate,  and 
prayerful  consideration,  and  perhaps  painful  con- 
flict, the  conviction  becomes  deep  and  permanent 
in  the  mind,  that  to  preach  the  Gospel  is  the 
work  which  God  has  assigned  to  him.  Another 
sign  is,  that  the  mind  is  led,  by  the  Spirit,  into  a 
fruitful  contemplation  of  the  Scriptures,  whose 
spirit  and  meaning,  whose  rich  and  gracious 
treasures,  are  unfolded  and  made  plain  to  an  un- 
usual degree. 

An  increasing  facility  of  expression,  a freedom, 
of  utterance,  wdien  attempting  to  explain,  en- 
force, or  illustrate  any  particular  passage  of 
Scripture,  in  public  meetings,  is  a further  indica- 
tion of  a call  to  the  ministry.  Though  at  times 
all  this  may  be  reversed  in  one’s  experience,  and 


THE  BAPTIST  CHURCII  DIRECTORY. 


63 


but  little  freedom  of  thought  or  of  utterance  be 
enjoyed,  yet  if,  on  the  whole,  there  is  an  increas- 
ing capability,  it  may  be  regarded  as  evidence 
of  the  divine  intention.  Still  further,  if  there  be 
a divine  call,  there  will  be  a corresponding  con- 
viction on  the  part  of  the  pious  and  prayerful 
people  of  God.  They  will  be  interested  in,  and 
spiritually  profited  by,  the  exercise  of  such  gifts, 
and  they  will  at  length  be  convinced  that  such 
a one  is  called  to  preach  the  Gospel. 

And  more  still,  if  God  has  called  one  to 
preach,  he  will,  in  his  providence,  open  ways  for 
him  to  pursue  that  course  of  duty.  There  may 
be  many  difficulties  in  the  way.  The  young 
man,  who  has  some  conviction  that  he  is  called 
to  this  work,  should  not  be  impatient  nor  too 
hasty.  It  may  require  long  months  to  settle  that 
question  satisfactorily.  Let  him  wait,  and  care- 
fully observe  the  indications  of  providence  and 
the  directions  of  the  Spirit.  Let  him  improve 
every  opportunity  that  opens  before  him,  but 
not  attempt  to  hasten  providences.  Let  him  im- 
prove his  gifts  as  occasion  offers,  and  sooner  or 
later  he  will  become  satisfied,  as  will  also  his 
brethren,  whether  or  not  he  is  called  to  preach. 

Note  1. — It  is  no  part  of  a call  to  the  ministry  that  the  heart 
rises  in  persistent  opposition,  and  obstinately  rebels  against  the 
divine  indication.  Some  almost  suppose  that  in  order  to  have 


64 


THE  BAPTIST  CHURCH  DIRECTORY. 


a satisfactory  evidence  of  a divine  call  they  must  stoutly  resist 
the  will  of  God.  This  is  a great  mistake.  Such  opposition 
and  unwillingness  may  arise  from  a deep  conviction  of  one’s 
unfitness  for  the  work,  or  more  frequently,  from  the  prospect 
of  sacrificing  the  objects  of  a generous  ambition  in  worldly 
goods  and  gains,  for  that  life  of  self-denial  and  toil  which  is 
the  lot  of  a faithful  minister. 

Note  2. — Another  mistake  should  be  guarded  against.  A 
young  man  may  be  ambitious  of  distinction  in  the  world,  and 
suppose  that  the  pulpit  is  the  best  field  for  ability  and  learning 
to  secure  that  result.  The  pulpit  will  prove  the  most  difficult 
and  disastrous  of  all  positions  to  one  whom  God  has  not  called 
into  it. 

Note  3. — Young  men  exercised  on  this  question  should 
avoid  the  influence  of  Christian  friends  in  two  respects.  Firsty 
they  should  not  be  too  much  affected  by  the  encouragements 
of  those  ardent  and  over  partial,  whose  sympathies  are  warm 
and  impulsive,  but  whose  discernment  may  not  be  great,  and 
whose  judgment  would  not  be  a safe  guide.  Second , they 
should  not  be  too  much  discouraged  by  any  apparent  indiffe- 
rence, or  neglect  which  they  may  seem  to  receive  from  mem- 
bers of  the  church,  or  Christian  friends  generally.  All  these 
things  are  to  be  carefully  weighed,  but  each  one  for  himself, 
must  ultimately  be  judge  in  the  matter,  and  act  from  his  own, 
rather  than  from  the  convictions  of  others 

II. — The  Perpetuity  of  Ministerial  Obliga- 
tions. 

Is  the  obligation  involved  in  a divine  call  and 
appointment  to  the  work  of  the  Gospel  ministry, 
of  perpetual  force  ? Or  may  a man  called  to 
that  work,  leave  it  at  any  time  for  some  other 
business,  or  calling? 


THE  BAPTIST  CHURCH  DIRECTORY. 


65 


It  is  admitted  on  all  hands,  by  evangelical 
Christians,  that  such  a call  is  of  perpetual  obli- 
gation. It  is  evident  that  if  God  has  put  one 
into  the  ministry,  the  same  divine  authority  is 
requisite  to  direct,  or  give  permission  to  leave 
it  and  enter  upon  some  other  work.  If  dis- 
abled from  the  work,  or  hindered  in  it  by  pro- 
vidences which  he  cannot  control,  this  may  be 
regarded  as  an  indication  of  the  divine  will,  that 
he  may  remit  the  work  permanently,  or  tempo- 
rarily, as  the  indications  may  be.  But  no  young 
man  should  enter  the  ministry  with  any  other 
idea  than  that  it  is  for  life.  How  one  who 
believes  himself  called  of  God  to  preach  the 
Gospel  can,  quietly  and  conscientiously,  devote 
himself  to  other  business  and  pursuits,  without 
such  providential  compulsion  it  is  difficult  to 
understand. 

III. — The  Sphere  of  Ministerial  Labor. 

The  pastor’s  special  and  particular  field  of  labor 
is  in  his  o^vTn  church  and  congregation,  for  the 
spiritual  good  of  the  people.  He  should,  indeed, 
do  all  he  can  to  countenance  and  aid  every  good 
cause  and  undertaking,  by  all  consistent  means 
but  in  no  way  that  shall  prevent  or  hinder  a 
full  and  faithful  discharge  of  his  duties  to  his 
own  flock,  where  his  first  and  principal  duties 


66 


THE  BAPTIST  CHURCH  DIRECTORY. 


call  him.  Ministers  should,  therefore,  and  espe- 
cially “ take  heed  unto  themselves,  and  to  all  the 
flock,  over  which  the  Holy  Ghost  hath  made 
them  overseers,  to  feed  the  church  of  God,  which 
he  hath  purchased  with  his  own  blood.” 1 

It  must  also  be  observed,  that  in  many  places 
the  pastor  is  compelled  to  devote  a portion  of 
his  time  to  secular  pursuits,  in  order  to  meet  the 
necessities  of  life,  and  support  himself  and 
family.  But  this  should  be  done  for  godliness , 
not  for  gain  ; as  a means  to  enable  him  to  preach 
the  Gospel,  not  for  worldly  profit.  This  expe- 
dient, which  is  commendable  under  the  circum- 
stances, should  be  abandoned,  and  his  whole 
time  and  energy  devoted  to  the  ministry,  so  soon 
as  he  can  be  comfortably  supported  by  the 
people. 

IV. — The  Source  of  Ministerial  Authority. 

Whence  does  the  minister  of  the  Gospel  derive 
his  authority  to  preach  and  to  administer  the 
ordinances  ? Not  from  the  Church , for  they  have 
no  such  authority  to  give.  Not  from  a Council . 
since  councils  possess  no  ecclesiastical  authority, 
being  advisory  only.  Not  from  the  State , for 
the  state,  as  such,  has  no  right  of  interference, 


i A zts  xx.  28. 


THE  BAPTIST  CHURCH  DIRECTORY. 


67 


either  for  authority  or  advice  in  ecclesiastical  af- 
fairs. His  authority,  then,  is  derived  from  no 
human  source , but  from  Christ , the  great  Head 
of  the  church,  directly,  by  the  witness  and  en- 
dowment of  the  Holy  Spirit.  No  one  can  be 
correctly  called,  “ but  he  that  is  called  of  God, 
as  was  Aaron.”  1 

All  that  a church  or  a council  can  rightfully 
do  is  to  express  their  approbation  or  disapproba- 
tion of  a man’s  entering  the  ministry.  The  force 
of  ordination  is  simply  a recognition,  an  appro- 
bation and  sanction,  in  a public  and  an  impres- 
sive manner,  of  what  is  believed  to  be  the  di- 
vine appointment  of  the  candidate  to  the  work 
of  the  ministry.  The  object  of  council  and  of 
church  action  is,  not  to  impart  the  right  or  abi- 
lity to  preach  the  Gospel,  but  to  ascertain  if  such 
right  and  ability  have  been  divinely  imparted, 
and  if  so,  to  approve  their  exercise.  Minis- 
terial rights  and  abilities  are  not  subject  to 
councils,  nor  to  churches ; but  churches  and 
councils  judge  of  their  existence,  and  approve 
of  their  exercise.2 

Note  1. — Any  individual  who  believes  himself  called  of  God 
to  the  work,  as  one  under  law  to  Christ,  and  ultimately  respon- 
sible to  him  alone,  has  a right  to  preach  the  Gospel,  though 
churches  and  councils,  should  oppose  such  a course. 


i Heb.  v.  4. 


8 See  Part  First,  chap.  xii.  1. 


68 


THE  BAPTIST  CHURCH  DIRECTORY. 


Note  2.— The  right  of  any  man  to  be  the  minister  and  pastor 
of  any  particular  church,  is  derived  from  that  church  itself.  No 
man,  or  body  of  men  can  make  him  a minister  to  them  without 
their  consent ; while,  if  they  so  determine  and  choose  him,  he 
is  to  them  a minist  i r,  though  councils  and  churches  should  for- 
bid it.  A man’s  authority  to  preach  the  Gospel  and  administer 
the  ordinances  cones  from  God  directly,  and  only.  A man’s 
right  to  do  these  filings  in  any  particular  church,  comes  from 
that  church  alone. 

Note  3. — But  st  ppose  a man  believes  himself  called  to  preach, 
and  insists  on  the  exercise  of  this  right,  while  the  church  of 
which  he  is  a member,  after  long  and  careful  consideration,  are 
convinced  that  he  lias  not  been  called  to  that  work,  and  that  he 
ought  not  to  undertake  it.  The  church  has  its  authority , as 
well  as  the  individual  his  rights.  In  such  a case,  the  church 
may,  in  the  exercise  of  its  lawful  and  legitimate  authority,  labor 
with,  admonish,  and  if  need  be,  rebuke  such  a one,  and  if  he 
will  not  hear  them,  discipline  and  even  exclude  him  from  its 
fellowship,  if  such  a course  be  deemed  necessary. 

V. — The  Ordination  of  Ministers. 

The  New  Testament  meaning  of  ordination  is 
“ appointing,55  “ setting  apart 55  to  the  ministerial 
work — one  who  was  divinely  called  to  it.  In  the 
case  of  a pastor,  the  appointment,  or  ordination 
was  done  by  a vote  of  the  church  ; in  the  case  of 
an  evangelist  or  missionary  by  the  concurrent 
agreement  of  the  church  and  ministers  inte- 
rested. Thus  our  Saviour  “ ordained  twelve  that 
they  should  be  with  him,551  and  “ appointed 


1 Mark  iii.  14. 


THE  BAPTIST  CHURCH  DIRECTORY. 


69 


other  seventy,  also,55 1 and  Paul  directed  Titus 
to  “ ordain  elders  in  every  city.55  2 

This  ordination,  or  appointment,  was  some- 
times, perhaps  usually,  accompanied  by  prayer 
for  the  divine  blessing,  and  by  the  laying  on  of 
hands  by  the  Presbytery , that  is  the  presbyters,  or 
ministers,  as  a solemn  dedication  of  the  indi- 
vidual to  a most  sacred  and  responsible  work. 

Ordination,  therefore,  as  now  practised,  does 
not  pretend  to  confer  any  authority,  rights,  abi- 
lities, or  power  on  the  candidate,  either  by 
churches  or  councils,  but  in  a formal  and  solemn 
manner,  to  recognize  him  as  one  whom  God  has 
called,  and  the  church  has  chosen  to  the  work  of 
the  ministry,  and  to  give  him  the  sanction  and 
encouragement  of  their  approbation  in  it.  Some 
public  religious  service  is  usually  held,  though 
not  essential,  nor  is  the  particular  form' of  it 
prescribed  by  any  Scriptural  precept  or  example, 
except  as  prayer  and  the  laying  on  of  hands, 
has  the  warrant  of  Apostolical  precedent. 

The  usual  course  of  proceeding  is  as  follows : 
The  church  of  which  the  candidate  is  a member, 
having  determined  on  his  ordination,  invites  a 
council  by  sending  letters  to  such  churches  as 
they  prefer,  requesting  them  to  send  their  pastor 


1 Luke  x.  1. 


2 Tit.  L 5. 


70 


THE  BAPTIST  CHURCH  DIRECTORY. 


and  brethren  (usually  two)  to  consider  the  pro- 
priety of,  and  if  the  candidate  should  be  ap- 
proved, to  aid  in  ordaining.  , In  some  parts  it 
is  customary,  instead  of  a council,  to  call  the 
ministers  only.  The  council,  when  convened, 
examines  the  candidate  as  to  his  “ Christian 
experience,”  “ Call  to  the  ministry,”  and  “ Views 
of  Scripture  doctrine.”  If  satisfied  in  all  these 
respects,  they  vote  their  approval,  and  pro- 
ceed to  the  services  of  ordination,  either  at 
the  same,  or  at  some  subsequent  time,  as  the 
council  shall  decide.  It  is  customary  to  ap- 
point ministers  to  perform  various  parts,  such 
as  the  “ sermon,”  “ ordaining  prayer,”  “hand 
of  fellowship,”  “ charge  to  the  candidate,”  and, 
if  ordained  as  a pastor,  “ charge  to  the  church.” 
In  these  appointments  the  candidate  is  usually 
consulted. 

Note  1. — If  the  council  should  refuse  to  ordain  the  candidate, 
still  the  church  can  have  him  as  their  minister  if  they  choose  to 
do  so,  and  none  can  prevent  them.  The  independence  of 
churches  cannot  be  questioned.  This,  however,  under  ordi- 
nary circumstances,  would  not  be  expedient.  Neither  the 
church  nor  candidate  would  be  likely  to  command  the  approba- 
tion, respect,  and  confidence  of  the  churches,  or  the  community 
at  large,  after  a council  had  refused  to  ordain,  for  what  it  con- 
sidered good  cause.1 

Note  2. — A call  to  the  ministry  does  not  of  necessity  involve 


1 See  Part  First,  chap.  xii.  1. 


THE  BAPTIST  CHURCH  DIRECTORY. 


71 


an  immediate  entrance  upon  its  duties.  Hence,  a church  or  a 
council  may  have  good  reason  to  believe  that  a young  man  has 
been  called  to  the  work,  and  yet,  on  account  of  his  inexperi- 
ence, want  of  knowledge  of  church  structure  and  discipline,  and 
of  ministerial  duties,  or  for  other  reasons,  may  think  it  highly 
important  that  he  should  be  instructed  in  the  ways  of  the  Lord 
more  perfectly,  before  assuming  the  government  of  the  church, 
and  the  public  duties  of  the  ministry ; in  the  meantime  improv- 
ing his  gifts  in  more  private  spheres. 

Note  3. — Since  the  peace  and  prosperity  of  a church  so  vi- 
tally depend  on  the  knowledge,  discretion,  and  experience  of  a 
pastor,  and  his  ability  to  guide  its  affairs,  as  well  as  his  ability 
to  preach  the  Gospel,  therefore  a church  should  use  the  utmost 
care  in  calling  one  to  ordination,  and  the  council  which  examines 
him,  should  give  a wide  range  to  their  investigations,  and  tho- 
roughly inquire  into  his  general  competency  for  the  work. 

YI. — The  Qualifications  of  Ministers. 

The  qualifications  of  Gospel  ministers,  as  pre- 
scribed by  inspiration,  are  set  forth  in  the  pas- 
toral Epistles  of  Paul,  and  should  be  earnestly 
insisted  on  by  churches  and  councils.  They  are 
found  in  1 Tim.,  chap,  iii.,  and  in  Titus,  chap,  i., 
as  follows : 

He  should  be  “ blameless,1 55  “ the  husband  of 
one  wife,55  “ vigilant,55  “ sober,55  “ of  good  be- 
havior,55 “ given  to  hospitality,55  “ apt  to  teach,55 
“ not  given  to  wine,55  “no  striker,55  “not  greedy 
of  filthy  lucre,55  “ patient,55  “ not  a brawler,55  “ not 
covetous,55  “ one  that  ruleth  wTell  his  own  house, 
having  his  children  in  subjection,55  “ not  a nov- 


72 


THE  BAPTIST  CHURCH  DIRECTORY. 


ice,”  “ bearing  a good  report  of  them  that  are 
without,”  “not  self-willed,”  “not  soon  angry.” 
Such  qualifications  could  not  fail  to  make  good 
ministers  of  Jesus  Christ. 

Note  1. — As  to  a course  of  scholastic . education , whether 
literary  or  theological,  as  a preparation  for  the  work  of  the 
ministry,  no  certain  amount  nor  given  standard  can  be  fixed 
upon.  The  importance  and  difficulties  of  the  ministerial  profes- 
sion make  it  necessary  that  the  student  should  avail  himself  of 
the  largest  and  most  liberal  culture  practicable  under  the  cir- 
cumstances. His  own  convictions  of  duty,  the  indications  of 
Providence,  and  the  advice  of  wise  and  prudent  friends,  must 
decide  the  question.  Certain  it  is,  that  no  given  amount  of 
preparatory  study  is  an  indispensable  condition  of  ministerial 
fitness,  or  of  ministerial  success. 

Note  2. — By  the  student  in  his  preparatory  study,  a prudent 
discretion  is  to  be  used  as  to  the  exercise  of  his  ministerial 
gifts.  It  is  of  the  greatest  advantage  to  him  that  he  often 
engage  in  preaching  and  other  religious  duties  in  public.  But 
this  should  not  be  pursued  to  such  an  extent  as  to  become  inju- 
rious, by  diverting  his  mind  from  study,  and  preventing  that 
mental  training  and  acquisition  of  knowledge  so  important  for 
him  to  possess. 

TIL — The  Discipline  of  Ministers. 

Ministers,  as  members  of  the  church,  are  sub- 
ject to  its  authority  and  discipline,  the  same  as 
other  members.  But  since,  from  the  nature  of 
their  office  and  standing,  their  course  and  con- 
duct may  affect  the  interests  of  Gospel  truth 
more  widely  than  that  of  private  members,  it 


THE  BAPTIST  CHURCH  DIRECTORY.  73 

requires  unusual  wisdom  and  prudence  in  dealing 
with  them,  when  they  fall  into  error  and  sin. 
For  the  same  reason  unfavorable  reports  respect- 
ing them  should  be  received  with  great  caution, 
and  charges  which  implicate  their  moral,  or 
ministerial  character,  should  be  entertained  only 
on  very  strong  evidence.  Thus  the  Apostle 
justly  and  prudently  decreed,  “ Against  an  elder 
receive  not  an  accusation,  but  before  two  or  three 
witnesses.” 1 

In  instances  of  discipline,,  where  the  case  is 
clear,  the  church  proceeds  accordingly.  If  the 
case  be  doubtful  and  difficult,  and  the  church  di- 
vided in  counsel  and  action,  it  will  be  judicious  to 
call  in  private  brethren  as  advisers,  or  to  call  a 
council  for  advice,  and  add  the  sanction  of  their 
opinions  to  the  action  of  the  church.  Such  deci- 
sions will  seem  less  the  result  of  passion  or  of 
prejudice,  than  the  judgment,  of  an  agitated 
church. 

Note  1. — A council  can  neither  make  nor  unmake  a minister. 
No  council,  therefore,  can  put  a man  out  of  the  ministry.  All 
they  can  do,  is  to  declare  that  he  is,  in  their  opinion,  unfit  or 
disqualified  to  be  a minister,  and  that  they  cannot  fellowship 
him  as  such. 

Note  2. — All  ecclesiastical  authority  resides  in  a church , and 
yet  a church  cannot,  in  any  proper  and  absolute  sense,  depose 


1 1 Tim.  v.  19. 

4 


74 


TIIK  BAPTIST  CHURCH  DIRECTORY. 


a man  from  the  ministry,  except  so  far  as  that  ministry  relatea 
to  themselves.  They  can  discharge  or  depose  him  from  being 
their  minister,  and  declare  him,  in  their  opinion,  unworthy  to 
fill  the  sacred  office.  But  any  other  church  can  have  him  as 
their  minister,  if  they  so  desire,  since  each  church  is  entirely 
independent  in  the  choice  of  its  own  officers. 

Note:  3. — Such  action,  however,  on  the  part  of  councils  or 
churches,  though  having  no  power  to  compel  or  to  enforce 
penalties,  substantially  effects  the  same  end  through  the  force 
of  public  sentiment,  which  will,  sooner  or  later,  lead  a man  thus 
declared  unworthy,  to  retire  from  the  sacred  calling. 

Note  4. — A church  might  declare  a man  unfit  for  the  minis- 
try, and  discharge  him  from  its  office,  while,  at  the  same  time, 
they  might  be  satisfied  to  retain  him  still  in  their  fellowship,  as 
a private  member.  His  ministerial,  rather  than  his  Christian 
character  being  involved  in  the  discipline. 

Note  5. — If  a minister  be  excluded  from  the  fellowship  of  a 
church,  such  exclusion  is  a deposition  from  the  ministry,  so  far 
as  any  church  action  can  effect  a deposition.  If  a man  be  not 
fit  to  be  a member  of  a church,  he  cannot  be  fit  to  be  a minister 
of  the  Gospel. 

VIII. — The  Licensing  of  Ministers.1 

It  is  customary  for  churches  to  grant  a license 
to  those  whom  they  believed  called  to  preach,  but 
who  are  not  yet  ready  for  ordination,  and  a full 
entrance  upon  the  work  of  the  ministry.  This 
license  is  simply  an  approval  by  the  church  of 
the  course  which  the  candidate  is  pursuing.  It 
imparts  no  rights,  and  confers  no  powers  upon 


! See  Second  Part,  chap.  viii.  11. 


THE  BAPTIST  CHURCH  DIRECTORY. 


75 


the  candidate,  but  only  expresses  the  conviction 
that  he  possesses  gifts  and  capabilities  which 
indicate  a call  to  the  ministry. 

A license  should  not  be  given  by  the  church 
until  they  have  had  sufficient  opportunity  to 
judge  for  themselves  in  the  case.  Churches 
should  be  exceedingly  careful  not  to  grant 
licenses  without  sufficient  evidence  of  a divine 
call  in  the  case  of  the  candidate,  and  equally 
careful  to  approve  and  encourage,  where  there  is 
good  evidence  of  such  a call. 

Note  1. — Ordination  does  not,  of  necessity,  follow  the  grant- 
ing of  a license.  The  church  may  have  occasion  to  change  their 
opinion  of  the  candidate’s  call,  and  may,  at  any  time,  for  suffi- 
cient cause,  revoke  his  license. 

Note  2. — A church  should  never  grant  a license  as  a matter 
of  mere  gratification  or  convenience,  or  simply  because  they 
dislike  to  refuse. 

Note  3. — A letter  of  commendation  is  sometimes  given  a 
young  man,  approving  of  his  entering  upon  a course  of  study, 
with  the  ministry  in  view,  but  deferring  the  license  until  better 
opportunities  are  offered  to  judge  of  his  gifts  and  calling. 


CHAPTER  YIII. 


ITS  MEMBERSHIP. 

The  nature  of  Church  Membership  is  a ques- 
tion of  great  importance.  What  are  the  quail • 
fications  for,  rights  and  privileges  of  members; 
how  the  relation  may  be  formed,  and  how  it 
can  be  dissolved  ; all  these  are  questions  vital  to 
a scriptural  church  polity,  and  to  each  member’s 
welfare. 

I. — Qualifications  for  Membership. 

The  qualifications  for  church  membership  are 
three , namely : 

1.  A Regenerate  Heart. — The  person  must  be 
able  to  give  satisfactory  evidence  that  he  has 
been  regenerated  by  the  Spirit  of  God,  and  has 
passed  from  death  to  life. 

2.  A Scriptural  Faith . — He  should  also  in  the 
judgment  of  the  church,  have  his  faith  based 
on,  and  according  to  the  Scriptures,  so  as  not 
to  bring  false  doctrines  into  the  body  of  Christ. 

3.  A Christian  Life. — His  life,  since  he  has 
professed  faith  in  Christ,  must  be  consistent  with 

76 


THE  BAPTIST  CHURCH  DIRECTORY. 


77 


that  profession,  and  according  to  godliness  so  far 
as  it  is,  or  can  be  known  by  the  church. 

Note  1. — It  is  not  every  person  that  can  give  an  equally 
satisfactory  relation  of  Christian  experience;  nor  are  those 
always  the  most  certainly  regenerate,  who  can  tell  the  most 
remarkable  experience.  But  no  person  should  be  admitted, 
unless  the  church,  in  some  way,  have  satisfactory  evidence  that 
he  is  regenerate. 

Note  2. — Persons  on  entering  a church  may  be  ignorant  of 
many  things  in  Scripture  doctrine,  which  they  will  afterwards 
learn.  Nor  should  they  be  rejected  simply  on  that  account. 
Indeed,  they  enter  the  church  as  the  school  of  Christ,  to 
receive  instruction.  But  no  one  should  be  admitted  who  holds 
and  maintains  doctrines  contrary  to  the  Scriptures. 

II. — Mode  of  Admission. 

There  are  three  ways  in  which  a person  may 
be  admitted  to  membership  in.  the  church : 

1.  By  Baptism. — A person  may  be  admitted 
by  baptism,  on  a profession  of  faith  in  Christ. 
Such  a one  makes  known  his  desire  for  baptism 
to  the  pastor,  or  brethren,  who  become  satisfied 
of  his  fitness  for  membership. 

Then  the  person,  if  encouraged  by  the  pastor 
and  brethren,  comes  before  the  church  at  its 
church  meeting,  or  such  other  time  as  it  may 
appoint,  and  relates  his  Christian  experience, 
and  views  of  duty  and  of  doctrine.  After  he 
has  retired,  the  church  votes  whether  he  shall 


78 


THE  BAPTIST  CHURCH  DIRECTORY. 


be  received  to  membership  “ on  being  bap- 
tized.” 

In  some  churches,  the  name  of  the  candidate 
is  announced  at  a public  meeting,  previous  to 
that  on  which  he  is  to  be  received,  to  give  all  an 
opportunity  of  acquaintance  with  the  fact.  In 
some  churches  also,  the  candidate  is  required  to 
come  before  a committee  and  make  his  request; 
and  if  the  committee  regard  it  unfavorably,  his 
application  is  not  presented  to  the  church  at  all. 

2.  By  Letter. — A person  may  receive  from 
the  church,  of  which  he  is  already  a mem- 
ber, a letter  of  commendation  and  dismission, 
and  with  it  be  received  to  membership  in 
another  church,  providing  the  one  from  which 
he  comes  be  of  the  same  faith  and  order. 

Such  a one  is  received  by  vote  of  the  church, 
as  in  the  previous  case ; and  though  not  abso- 
lutely necessary,  yet  it  is  desirable  that  he 
should  be  present,  and  verbally  express  his  wish 
to  be  received. 

3.  By  Experience. — It  is  sometimes  the  case, 
that  persons  who  have  received  baptism,  but  by 
some  means  are  not  members  of  any  church,  or 
are  members  in  another  denomination,  desire  to 
be  admitted  to  membership.  They  bring  no  let- 
ters, nor  are  they  re-baptized ; but  after  giving 
a satisfactory  relation  of  their  Christian  experi- 


THE  BAPTIST  CHURCH  DIRECTOR'S . 


79 


ence,  and  if  their  faith  and  Christian  character 
be  satisfactory,  they  are  admitted  to  the  fellow- 
ship of  the  church  on  their  Christian  experience . 

The  names  of  candidates  to  be  received  by 
letter  and  experience , as  well  as  those  for  baptism, 
are  publicly  announced  at  some  meeting  previous 
to  their  reception. 

Note  a. — In  many  churches,  particularly  in  cities  and  large 
towns,  to  guard  as  carefully  as  possible  against  receiving  unsuit- 
able persons,  some  member  named  by  the  pastor  acts  as  a com- 
mittee to  inquire  into  the  case  of  each  one  to  be  received,  and 
reports  to  the  church  at  the  time  of  his  reception. 

Note  1. — Persons  cannot  be  received  to  membership  on  the 
credit  of  letters , from  other  denominations.  Such  letters  are 
accepted  only  as  testimonials  of  their  previous  standing  and 
Christian  character ; but  the  applicants  are  to  be  received  either 
by  baptism — if  not  already  baptized — or  on  their  Christian  ex- 
verience}  related  in  person  before  the  church. 

Note  2. — It  is  a rule,  generally  acted  on,  that  no  person 
shall  be  received  into  the  church  to  the  grief  of  any  one  who 
is  already  a member.  Hence,  although  the  vote  of  a majority 
present  at  any  regular  meeting  properly  decides  any  question 
of  business,  yet,  in  receiving  and  excluding  members,  and  other 
important  business,  it  is  very  desirable  there  should  be  a general 
harmony,  and  if  possible,  entire  unanimity. 

Note  3. — It  may  often  be  expedient  for  the  church  to  post- 
pone the  reception  of  a candidate,  for  a time,  to  give  oppor- 
tunity for  a better  acquaintance  with  him,  and  for  greater 
harmony  in  its  action  respecting  him.  But  the  Scriptures  cer- 
tainly do  not  authorize  any  system  of  probation , by  which 
every  candidate  is  required  to  wait  a specified  time,  before 
being  admitted  to  the  fellowship  of  the  church. 


80 


THE  BAPTIST  CHURCH  DIRECTORY. 


Note  4. — To  baptize  persons  who  do  not  unite  with  any 
church , is  generally  considered  subversive  of  good  order,  and 
destructive  of  church  organization.  They  should  be  approved 
of,  and  received  by  the  church,  before  being  baptized.  Yet 
there  are  possible  exceptions,  where  no  church  exists,  or  where 
they  are  baptized  to  constitute  one,  and  in  some  other  unusual 
and  extraordinary  circumstances. 

Note  5. — Nor  is  it  expedient  or  promotive  of  good  order,  for 
ministers  to  baptize  persons,  who  wish  to  unite  with  churches  of 
another  denomination.  Such  persons  should  receive  baptism 
from  the  pastors  of  the  churches  with  which  they  unite. 

Note  6. — Persons  who  give  evidence  of  a regenerate  heart,  a 
scriptural  faith,  and  a godly  life,  have  a right  to  be  admitted  to 
the  privileges  of  the  church,  and  are  not  to  be  denied  baptism 
and  membership,  if  they  request  it. 

Note  7. — It  is  customary,  when  members  are  admitted  to  the 
church,  whether  by  letter  or  baptism,  for  the  pastor  to  give 
them  “ the  right  hand  of  fellowship.”  This  is  usually  done  at 
the  communion  service,  immediately  before  the  ordinance  is 
administered.  The  act  is  designed,  simply  as  an  expression  of 
the  church’s  welcome  and  fellowship  for  those  received ; and. 
though  not  required  by  any  scriptural  authority,  is  very  appro- 
priate, and  is  favored  by  Scripture  analogy.  In  some  churches, 
particularly  at  the  South,  the  hand  of  fellowship  is  given  by 
the  various  members  present,  in  order,  instead  of  by  the  pastor 
exclusively ; a practice  which,  though  less  convenient,  is  a more 
forcible  expression  of  fraternal  welcome. 

III. — Mode  of  Dismission. 

There  are  also  three  ways  of  dismissing  mem- 
bers from  the  church. 

1.  By  Letter.1-— A member  may  receive  a let- 


1 See  Second  Part,  chap.  viii.  i.  8. 


THE  BAPTIST  CHURCH  DIRECTORY. 


81 


ter  of  commendation  and  dismission  from  the 
church  of  which  he  is  a member,  and  with  it 
unite  with  another  church  of  the  same  faith; 
and  when  so  united  is  dismissed  from  the  former 
church. 

2.  By  Exclusion . — When  the  church,  in  the 
exercise  of  its  lawful  discipline,  withdraws  the 
hand  of  fellowship  from  any  one,  he  is  thence- 
forth no  longer  a member. 

3.  By  Death . — The  death  of  members,  of 
course,  dissolves  their  connection  with  the 
church  on  earth. 

Note  1. — No  member  can  withdraw  from  the  church.  He 
must  be  regularly  dismissed  by  the  action  of  the  church.  Nor 
can  one  have  his  name  dropped,  nor  be  excluded,  at  his  own 
request. 

Note  2. — -Nor  can  the  church  compel  any  one  to  take  a letter 
and  withdraw,  without  his  consent.  Such  would  be  virtually  an 
exclusion  from  its  fellowship. 

Note  3. — The  one  receiving  a letter,  is  still  a member,  and 
subject  to  the  authority  and  discipline  of  that  church,  until  he 
has  actually  connected  himself  with  another. 

Note  4. — It  is  usual  for  the  validity  of  letters  to  be  limited 
to  some  specified  time — three,  six,  or  twelve  months  ; after  the 
expiration  of  which  time  they  are  useless,  but  may  be  renewed. 

Note  5. — Letters  thus  given,  can  be  revokedby  the  church  at 
its  discretion,  any  time  previous  to  their  being  used. 

Note  6. — Any  member  has  a right,  at  any  time,  to  ask  for, 
and  receive  from  the  church,  a certificate  of  his  membership  and 
standing ; but  subjects  himself  to  discipline,  if  he  makes  an 
improper  use  of  it. 


4* 


82 


THE  BAPTIST  CHURCH  DIRECTORY. 


Note  *7. — Letters  cannot  properly  be  given  to  unite  with  a 
hurch  of  another  denomination.  It  would  be  manifestly  incon- 
sistent for  one  church  to  dismiss  or  recommend  its  members  to 
unite  with  another  church  with  which  it  did  not  hold  fellowship. 

Note  8. — If  members  have  occasion  to  remove  their  residence 
near  some  other  church  of  the  same  faith  and  order,  they 
should  take  letters  and  unite  where  they  go.  Churches  should 
require  their  members  to  do  this,  unless  the  circumstances  are 
so  peculiar  as  to  make  it  impracticable.  The  too  common  prac- 
tice of  holding  membership  in  one  church,  and  habitually  wor- 
shipping with  another,  cannot  be  justified,  nor  approved. 

Note  9. — Persons  excluded  from  one  church,  should  not  be 
received  to  the  fellowship  of  another,  except  where  the  most 
manifest  wrong  has  been  done  them,  and  where  the  church 
excluding,  refuses  to  do  them  justice  ; nor  even  then,  till  after 
the  most  patient  and  careful  investigation,  and  endeavors  to 
reconcile  the  difficulty.  Yet  cases  may  occur,  where  it  is  the 
duty  of  one  church  to  bear  this  witness  against  the  manifest 
wrong  done  by  another,  and  to  receive  the  unjustly  excluded 
member  into  its  own  fellowship. 

Note  10.— When  a member  unites  with  a church  of  ano- 
ther denomination,  the  hand  of  fellowship  is  withdrawn  from 
him , though  otherwise  of  good  Christian  character,  and  though 
he  may  have  acted  conscientiously  in  what  he  has  done.  The 
act  implies  no  immorality,  but  as  his  church  is  not  in  fellowship 
with  that  to  which  he  has  gone,  they  cannot  consistently  con- 
tinue fellowship  with  him  in  such  a church. 

Note  11. — In  voting  on  the  reception,  dismission,  discipline, 
or  exclusion  of  members,  several  cases  should  not  be  included 
in  the  same  vote,  but  each  one  acted  on  singly  and  separately. 

Note  12. — The  dropping  of  members  is  merely  placing  on  a 
separate  list  the  names  of  those  of  whom  the  church  has  lost  all 
knowledge.  They  are  not  dismissed  from  the  church,  nor  re- 
ported as  members;  but  whenever  discovered  their  names  are 
restored  to  the  record.  No  one  can  be  dropped  as  an  act  of  dis- 
cipline, nor  when  his  residence  is  known. 


CHAPTER  IX. 


ITS  DISCIPLINE. 

By  discipline  is  meant  that  system  of  internal 
order  and  government  by  which  the  church  ad- 
ministers the  laws  of  Christ,  so  as  best  to  secure 
the  peace,  purity,  edification,  and  efficiency  of 
each  member  and  of  the  whole  body.  It  applies 
particularly  to  the  settlement  of  difficulties,  and 
the  removal  of  offences — what  is  sometimes 
called  corrective  discipline . 

It  is  of  the  utmost  importance  that  a correct 
Scriptural  discipline  be  strictly  maintained  in 
every  church.  The  neglect  of  it  fills  a church 
with  evils  which  check  the  growth  of  piety,  hin- 
der the  success  of  the  Gospel,  and  reproach  the 
Christian  profession;  while  from  an  injudicious, 
unreasonable,  and  unscriptural  exercise  of  it, 
more  difficulties,  dissensions,  and  divisions  have 
arisen  than  perhaps  from  any  other  single  cause. 

Every  well  organized  society  or  government 
has  its  laws  and  regulations,  in  which  each  one 

on  becoming  a member  or  citizen,  acquiesces,  to 

88 


84 


THE  BAPTIST  CHURCH  DIRECTORY. 


which  he  pledges  his  support,  and  by  which  he 
submits  to  be  governed,  so  long  as  he  shall 
belong  to  it,  and  leave  it,  if  he  ever  leaves  it, 
according  to  its  stipulated  forms.  A Christian 
church  is  the  most  perfectly  constructed  society 
known  to  men,  and  its  system  of  government  and 
discipline,  the  most  complete.  As  each  member, 
on  entering  a church,  solemnly  covenants  to 
maintain  and  observe  these,  so  he  should  consider 
himself  bound  by  the  most  sacred  responsibilities 
to  honor  and  observe  its  doctrines,  ordinances, 
and  regulations,  so  long  as  he  shall  remain  in  it. 

There  are  three  laws  for  Christ’s  house,  royal 
decrees,  given  by  him  who  is  “ Head  over  all 
things  to  the  Church,” 1 which  stand  invested  with 
all  the  sanctions  of  divine  authority,  and  which, 
could  they  be  known,  loved,  and  obeyed,  if  they 
did  not  absolutely  prevent  all  offences,  would 
obviate  the  necessity  for  private  labor  and 
public  discipline.  They  would  make  churches 
“ households  of  faith,”  where  Christians  should 
abide  “ in  the  unity  of  the  spirit,  and  in  the  bond 
of  peace 2 green  pastures  where  the  flock 
should  rest  in  safety,  and  feed  with  joy.  Will 
not  every  disciple  make  them  the  guide  of  his 
life? 


* Eph.  i.  22. 


2 Kph.  iv.  8. 


THE  BAPTIST  CHURCH  DIRECTORY.  85 

First  law : for  every  disciple ; the  law  of 
love . — “ A new  commandment  I give  unto  you, 
that  ye  love  one  another ; as  I have  loved  you, 
that  ye  also  love  one  another.” 1 This,  if  strictly 
obeyed,  would  prevent  all  cause  of  grief  and 
offence,  either  personally  to  brethren,  or  publicly 
to  the  church.  It  would  prevent  cold  indifference 
to  each  other’s  welfare,  unfounded  suspicions, 
causeless  accusations,  jealousies,  animosities,  bit- 
terness, hatred,  and  revenge,  and  cause  each  to 
love  the  other  u with  a pure  heart,  fervently.” 

Second  law : for  the  offender ; the  law  of 
confession . — “ If  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath 
aught  against  thee,  leave  there  thy  gift  before  the 
altar,  and  go  thy  way  ; first  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift.”2 
This  law  makes  it  obligatory  on  every  one  who 
supposes  that  a brother  has  aught  against  him, 
to  go  to  such  a one  without  delay,  and  procure 
a reconciliation.  And  this  he  must  do,  whether 
there  is  any  just  cause  or  not  for  that  brother  to 
have  aught  against  him.  Whether  or  not  he  has 
given  that  brother  reason  for  grief ; but  knowing 
that  he  has  grief,  he  must  go  and  attempt  a 
reconciliation  with  him. 


1 John  xiii.  84. 


2 Matt.  v.  2? 


86 


THE  BAPTIST  CHURCH  DIRECTORY". 


Third  law:  for  the  offended ; the  law  of 
forgiveness . — “ If  thy  brother  trespass  against 
thee  rebuke  him  : and  if  he  repent,  forgive  him. 
And  if  he  trespass  against  thee  seven  times  in  a 
day,  and  seven  times  in  a day  turn  to  thee  say- 
ing, I repent,  thou  shalt  forgive  him.” 1 This 
enjoins  a perpetual  personal  forgiveness  of  inju- 
ries. It  does  not  indeed  require  the  same  regard 
for  one  after  repeated  offences,  as  before;  for 
this  might  be  impossible.  Nor  does  it  require 
that  a church  should  of  necessity  be  hindered 
from  undertaking  a course  of  discipline  with  an 
offender,  nor  prevented  from  completing  a course 
already  begun,  simply  because  he  declares  his 
repentance. 

Unhappily  these  laws  are  not  strictly  observed, 
because  offences  do  come.  It  is  needful,  there- 
fore, that  each  one  should  understand  how  to 
deal  with  them. 

1.  The  object  of  discipline  is  to  encourage  and 
increase  the  good,  and  to  restrain,  rebuke,  and 
remove  the  evil,  1‘  for  the  edifying  of  the  body  of 
Christ,”  that  it  may  be  “ perfect  in  love,”  and 
without  reproach.  It  is  not  to  gratify  personal 
animosities,  nor  to  secure  selfish  ends,  but  to 
reclaim  the  wandering,  guide  the  wayward,  and 


1 Luke  xvii.  3. 


THE  BAPTIST  CHURCH  DIRECTORY* 


87 


secure  the  best  spiritual  welfare  of  each  and  of 
all  for  which  discipline  is  to  be  exercised. 

2.  The  spirit  of  discipline,  in  which  it  must  be 
administered  in  order  to  be  effective,  is  of  the 
very  first  importance.  It  must  not  be  a spirit  of 
dictation,  of  pride,  of  vindictiveness,  nor  of 
assumed  superiority,  but  of  gentleness,  meekness 
and  love.  The  perpetual  guide,  worthy  to  be 
written  in  gold  on  the  walls  of  every  church,  or 
better  still,  inscribed  by  the  Spirit  of  God  in 
every  Christian  heart,  is  “ Brethren,  if  a man  be 
overtaken  in  a fault,  ye  which  are  spiritual, 
restore  such  a one  in  the  spirit  of  meekness.”  1 

3.  The  right  of  discipline  cannot  be  questioned. 
That  churches  have  a right  to  exercise  a constant 
watch-care  over  all  their  members,  to  reprove 
them  when  erring,  and  withdraw  fellowship  from 
them  when  incorrigible,  is  a necessity  arising 
from  the  very  nature  of  their  organization,  and 
is  most  clearly  declared  by  our  Saviour,  and 
recognized  by  his  Apostles.  “ But  if  he  neglect 
to  hear  the  church,  let  him  be  unto  thee  as  a 
heathen  man  and  a publican  2 u Therefore  put 
away  from  among  yourselves  that  wicked  per- 
son.” 8 

4.  The  duty  of  discipline  is  evident  from  tho 


1 Gal.  vi.  2. 


2 Matt,  xviii.  17. 


3 1 Cor.  y.  18. 


88 


THE  BAPTIST  CHURCH  DIRECTORY. 


consideration  of  its  nature,  its  objects,  and  the 
right  to  exercise  it  with  which  the  church  is 
invested.  A church  is  unfaithful  to  itself,  and 
to  Christ,  and  to  each  of  its  members,  which 
neglects  it.  “ If  thy  brother  trespass  against 
thee  rebuke  him ; and  if  he  repent  forgive  him.” 1 
“ Them  that  sin,  rebuke  before  all,  that  others 
also  may  fear.” 2 “ Wherefore  come  out  from 

among  them.” 3 Because  if  “ one  member  suffer, 
all  the  members  suffer  with  it.”  4 

5.  The  limit  of  discipline  is  the  law  of  Christ. 

The  church  cannot  go  beyond  what  the  Scrip- 
tures authorize  ; it  cannot  make  laws — -it  can 
only  execute  those  which  Christ  has  made.  It 
must  not  invent  rules  or  plans  of  government, 
but  only  use  those  found  in  the  word  of  God. 
“ I beseech  you,  brethren,  mark  them  which 
cause  divisions  and  offences,  contrary  to  the  doc- 
trine which  ye  have  learned.”  5 “ Now  I praise 

you,  brethren,  that  ye  remember  me  in  all  things, 
and  keep  the  ordinances  as  I delivered  them  to 
you.”  6 

6.  The  result  of  discipline — of  all  corrective 
discipline — must  be  the  correction  or  removal  of 
the  evil — the  reclamation  or  expulsion  of  the 
evil  doer.  A course  of  discipline  begun  for  the 


1 Luke  xvii.  3. 

4 1 Cor.  xii.  26. 


2 1 Tim.  v.  20. 

6 Rom.  xvi.  17. 


8 2 Cor.  vi.  18. 
6 1 Cor.  xi.  2. 


THE  BAPTIST  CHURCH  DIRECTORY. 


89 


correction  of  offences,  must  not  cease  until  one 
of  these  results  be  secured.  “ Now  we  command 
you,  brethren,  in  the  name  of  our  Lord  Jesus 
Christ,  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,  and  not  after 
the  tradition  which  he  received  of  us.” 1 “ If  he 

neglect  to  hear  the  church,  let  him  be  unto  thee 
as  a heathen  man  and  a publican.” 2 

Offences  are  usually  considered  as  of  two  kinds : 
namely,  private  and  public . These  terms  are 
not  designed  to  express  the  nature  or  degree  of 
evil  done,  nor  are  these  classes  very  clearly 
defined.  This  distinction  has  reference  mainly 
to  the  objects  of  offences,  and  the  manner  of 
their  treatment. 

I. — Private  Offences. 

A private  offence  is  an  offence  committed  by 
one  member  against  another  member,  and  not 
against  the  whole  church,  as  such.  It  is  an  in- 
jury done  by  word,  action,  or  otherwise,  inten- 
tionally or  unintentionally,  by  one  member, 
against  the  person,  character,  estate,  or  feelings, 
of  another  member. 

So  long  as  such  matters  of  difficulty  exist  and 
are  treated  privately ; that  is,  between  the  per- 


1 2 Thes.  iii.  6. 


2 Matt,  xviii.  17. 


90 


THE  BAPTIST  CHURCH  DIRECTORY. 


sons  concerned,  and  are  not  brought  before  the 
church  in  a public  manner  for  its  notice  and 
action,  they  are  j 'private  offences ; but  become 
public  when  brought  before  the  church. 

The  course  to  be  pursued  in  such  a case,  is  pre- 
scribed by  our  Saviour  in  Matthew  xviii.  Any 
departure  from  this  rule,  is  in  itself  an  offence. 
It  is  as  follows  : 

1.  First  Step . — The  member  who  considers 
himself  injured , must  go  to  the  offending  one , 
tell  him  his  cause  of  grief,  and  between  them- 
selves alone,  if  possible,  adjust  and  settle  the 
difficulty.  “ If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and 
him  alone ; if  he  shall  hear  thee,  thou  hast 
gained  thy  brother.5’ 


Note  1. — It  is  here  made  obligatory  on  the  injured  or 
offended  one  to  go  to  the  offender.  This  is  wisely  ordained, 
since,  although  the  offender  is  bound  by  every  consideration  of 
justice  to  go  to  the  offended  brother,  and  confess  his  sin,  yet 
possibly  he  may  not  be  aware  of  the  evil  he  has  done,  or  he 
may  be  so  perverse  and  evil-minded  as  to  be  unwilling  to  do 
justice  to  an  injured  brother.  But  the  offended  one  having 
done  no  wrong  himself,  would  be  likely  to  go  in  a gentle,  meek, 
and  forgiving  temper  of  mind,  prepared  to  “gain  a brother.’’ 

Note  2. — This  rule  requires  that  the  offended  member  shall 
go  and  tell  the  offender  his  fault  between  themselves  alone.  No 
fear,  or  false  delicacy,  shall  prevent  his  telling  him  his  fault. 
He  must  not  tell  it  to  any  one  else , until  he  has  told  the  offender. 


THE  BAPTIST  CHURCH  DIRECTORY. 


91 


He  must  not  tell  it  in  the  presence  of  any  third  person.  His 
object  must  be  to  u gain  his  brother,”  not  to  accuse,  condemn, 
or  punish  him.  Nor  must  he  say  that  since  the  other  did  the 
wrong,  he  must  come  to  him  first. 

2.  Second  Step. — If  this  step  shall  fail  of  suc- 
cess, then  the  offended  member  must  take  one  or 
two  of  the  brethren,  seek  another  interview  with 
the  offender , and  thus,  possibly,  by  their  united 
wisdom  and  piety,  they  may  succeed,  where  him- 
self alone  had  failed.  “ But  if  he  will  not  hear 
thee,  then  take  with  thee  one  or  two  more,  that 
in  the  mouth  of  two  or  three  witnesses  every 
word  may  be  established.” 

Note  3. — -The  offended  one  must  not  make  the  matter  public 
even  after  the  first  attempt  at  reconciliation  ; nor  abandon  the 
matter,  unless,  indeed,  he  has  “ gained  his  brother  nor  tell  it 
to  any  except  to  the  “ one  or  two  more.” 

Note  4. — The  object  of  taking  the  il  one  or  two  more,”  (who 
should  be  pious,  prudent,  and  experienced  brethren,)  is  chiefly 
that  they  may  act  as  witnesses  between  the  two.  They  shall 
witness  whether  the  offended  brother  goes  in  the  right  spirit ; 
whether  he  has  sufficient  ground  for  complaint ; whether  he  has 
evidence  to  sustain  his  charge ; and,  also,  whether  the  offender 
exhibits  a wrong  spirit.  Thus  will  they  be  prepared  to  testify 
in  the  case  if  it  comes  before  the  church,  so  that  the  church 
can  have  their  testimony  on  which  to  base  their  own  action. 
This  “ one  or  two  more  ” are  also  to  act  as  mediators  between 
the  offender  and  the  offended,  and  if  possible  settle  the  difficulty. 


3.  Third  Step. — If  this  attempt  also  he  imsuc- 


92 


THE  BAPTIST  CHURCH  DIRECTORY. 


cessful,  then  the  injured  one  must  tell  the  whole 
matter  to  the  churchy  and  leave  it  in  their  hands 
to  be  disposed  of  as  they  shall  think  best.  “ And 
if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church ; and  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a heathen  man,  and  a 
publican.” 

Note  5. — When  he  refuses  to  hear  the  “ one  or  two  more,” 
then  it  is  to  be  told  to  the  church,  and  not  till  then.  It  then 
becoming  a public  offence,  is  in  the  hands  of  the  church  to  be 
disposed  of,  as  in  their  wisdom  they  shall  think  best. 

Note  6. — Let  it  be  here  observed  that  a mere  neglect  to  hear 
the  “ one  or  two  more  ” brings  it  before  the  church ; and  a 
neglect  to  hear  the  church,  ends  in  exclusion.  An  open  and 
decided  refusal  to  hear  the  church,  is  not  necessary  ; but  only 
a neglect  to  hear,  persisted  in  by  the  offender. 


It  should  be  most  solemnly  impressed  on  the 
mind  of  every  church  member  and  every  church 
officer,  that  this  course,  for  the  treatment  of  per- 
sonal difficulties,  was  prescribed  by  Christ  as  a 
positive  law  for  his  church,  and  that  it  stands 
invested  with  all  the  sanctions  of  divine  autho- 
rity, and  can  never  be  departed  from  with  impu- 
nity. If  every  church  would  require  a strict  and 
invariable  compliance  with  this  course  of  pro- 
cedure, it  would  greatly  lessen  the  number  of 
personal  difficulties,  and  make  those  which  did 
arise  comparatively  harmless. 


THE  BAPTIST  CHURCH  DIRECTORY. 


93 


Note  7. — All  this  is  to  be  done  in  love  and  meekness — in  the 
spirit  of  Christ,  with  the  desire  and  manifest  design  to  win  an 
erring  brother,  rather  than  to  be  avenged  on,  and  to  punish  an 
offending  member. 

Note  8, — Every  one  who  is  at  all  aware  of  having  grieved  or 
offended  another,  should  without  delay  seek  the  one  aggrieved, 
and  by  such  explanations,  confessions,  and  reparations,  as  may 
be  demanded,  remove  the  cause  of  grief. 

Note  9. — If  any  member  should  attempt  to  bring  before  the 
church,  or  in  any  other  way  make  public,  any  matter  of  private 
grief  or  offence,  until  he  has  fully  pursued  the  above  course,  as 
prescribed  in  the  Gospel,  he  becomes  an  offender  himself,  and 
subject  to  discipline. 

Note  10. — If  members  become  involved  in  personal  difficulties, 
and  make  no  effort  to  settle  or  remove  them,  or  if  they  take 
any  other  oourse  than  the  scriptural  one  set  forth  by  the 
Saviour,  they  become  themselves  offenders  against  the  church, 
and  are  subject  to  its  discipline. 

Note  11. — Where  personal  difficulties  are  known  to  exist, 
which  the  parties  themselves  will  not,  or  cannot,  settle,  the 
officers  or  other  members  should  use  their  utmost  endeavors  to 
reconcile  and  remove  them  privately,  and  avoid,  if  possible, 
bringing  them  before  the  church. 

Note  12. — But  when  all  private  efforts  fail  to  reconcile  and 
remove  such  difficulties,  the  case  should  be  taken  up  by  the 
church,  and  treated  as  a public  offence.  The  continuance  of 
such  things  is  greatly  injurious  to  the  prosperity  of  the  body. 

Note  13. — There  may  be  instances  of  private  offences,  where, 
though  the  offended  individual  may  be  willing  to  dismiss  the 
case,  yet  the  church  thinking  its  character  compromised,  or  its 
welfare  injured  in  the  act,  may  find  it  necessary  to  take  it  up, 
and  pursue  a course  of  discipline  with  the  offender. 

Note  14.— When  any  member  refers  any  private  difficulty  to 
the  church  which  he  himself  has  failed  to  settle,  he  should 
then  leave  it  entirely  in  their  hands,  and  be  satisfied  with  what- 


94  THE  BAPTIST  CHURCH  DIRECTORY. 

ever  disposition  they  make  of  it,  neither  complaining  at  the  re« 
suit,  nor  attempting  to  prosecute  it  further. 

Note  15. — Nothing  can  properly  be  considered  a reasonable 
cause  of  offence,  or  matter  of  discipline,  but  what  is  manifestly 
forbidden  in  the  Scriptures.  Members  may  see  things  in  others 
which  they  personally  dislike,  but  which  cannot  justly  be  con- 
sidered as  subject  to  ecclesiastical  complaint  or  discipline. 
They  are  matters  for  Christian  forbearance,  to  be  endured,  if 
they  cannot  be  corrected  in  some  other  way. 

Note  16. — Nothing  can  be  considered  a just  and  reasonable 
cause  for  the  withdrawal  of  fellowship,  and  exclusion  from  the 
church,  except  it  be  clearly  forbidden  in,  or  contrary  to,  the 
Scriptures,  and  what  would  have  prevented  the  reception  of  the 
individual  into  the  church,  had  it  existed  at  the  time,  and  been 
persisted  in.  Even  these  do  not  ordinarily  lead  to  disfellowship 
and  exclusion,  provided  they  be  confessed,  repented  of,  and  for- 
saken. 


II. — Public  Offences. 

A public  offence  is  one,  not  against  any  par- 
ticular individual,  but  against  the  church  as  a 
body  ; an  injury  to  the  cause  of  piety,  a reproach 
to  the  Gospel,  a scandal  to  the  Christian  name 
and  profession. 

Every  difficulty  or  offence,  when  it  claims  the 
attention  of  the  church  as  a body,  and  comes 
before  it,  for  its  action,  is  a public  offence.  All 
those  difficulties  which  individuals  cannot  appro- 
priately reach  or  undertake  ; or  such  as  they 
might,  but  will  not  attempt  to  settle  ; or  such  as 


THE  BAPTIST  CHURCH  DIRECTORY. 


95 


having  attempted,  they  fail  to  reconcile  or  re- 
move, come  within  this  class. 

A.  THEIR  CHARACTER. 

The  following  constitute  the  more  common 
causes  of  public  offence : 

1.  False  Doctrine . — Holding  doctrines  funda- 

mentally false,  and  contrary  to  the  faith  of  the 
church,  and  the  word  of  God.  “if  any  man 
preach  any  other  gospel  unto  you  than  that  ye 
have  received,  let  him  be  accursed.55 1 “ If  there 

come  any  unto  you,  and  bring  not  this  doctrine, 
receive  him  not  into  your  house,  neither  bid  him 
God-speed.552 

2.  Disregard  of  Authority . — When  a mem- 
ber refuses  to  regard  the  authority,  and  submit 
to  the  requirements  of  the  church.  “ But  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee 
as  a heathen  man,  and  a publican.55  8 “Now 
we  exhort  you,  brethren,  warn  them  that  are 
unruly.55  4 

3.  Contention  and  Strife . — Where  a member 
is  factious,  foments  discords,  stirs  up  strife,  and 
becomes  a leader  of  evil,  disturbing  or  destroy- 
ing the  peace  of  the  church.  “ I beseech  you, 
brethren,  mark  them  which  cause  divisions  and 

1 Gal.  i.  9.  2 2 John  12.  8 Matt.  xv>ii.  IT.  4 1 Thes.  v.  14. 


90 


THE  BAPTIST  CHURCH  DIRECTORY. 


offences,  contrary  to  the  doctrine  which  ye  have 
learned,  and  avoid  them.”  1 

4.  Immoral  Conduct . — Such  acts  ana  practices 
as  are  inconsistent  with  that  rectitude  and  purity 
of  life,  which  the  Gospel  inculcates  and  requires. 
“ But  now  I have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called  a brother  be 
a fornicator,  or  covetous,  or  an  idolater,  or  a 
railer,  or  a drunkard,  or  an  extortioner ; with 
such  a one,  no  not  to  eat.”2 

5.  Disorderly  Walk . — Such  a course  of  con- 
duct, or  habit  of  life,  as  is  contrary  to,  and  sub- 
versive of,  the  professed  faith,  and  established 
order  of  the  church,  of  which  the  person  is  a 
member.  It  does  not  necessarily  imply  immo- 
rality of  conduct.  “ Withdraw  yourself  from 
every  brother  that  walketh  disorderly,  and  not 
after  the  tradition  which  he  received  of  us.” 8 
“ There  are  some  which  walk  among  you  disor- 
derly, working  not  at  all,  but  are  busybodies.”  4 

6.  Covetous  Spirit. — "Where  a member  will  not 
contribute  according  to  his  evident  ability  for 
the  support  of  the  Gospel,  and  refuses  to  bear  his 
proportion  of  the  pecuniary  burdens  of  the 
church,  evincing  a covetous  disposition.  “For 
this  ye  know,  that — no  covetous  man,  who  is  an 


» Rom.  xyi.  17. 


2  1 Cor.  v.  11. 


3  2 Thes.  iii.  6. 


4  2 Thes.  iii.  11. 


THE  BAPTIST  CHURCH  DIRECTORY. 


97 


idolater,  hath  any  inheritance  in  the  kingdom  of 
Christ.” 1 “ If  any  man  that  is  called  a brother 

be  covetous,  with  such  a one,  no  not  to  eat.” 2 

7.  Arrogant  Conduct . — Where  a member  in  a 
spirit  of  pride  and  arrogance,  assumes  authority 
which  does  not  belong  to  him,  and  undertakes  to 
domineer  over  the  members  and  to  rule  the 
church.  “ I wrote  unto  the  church  : but  Diotre- 
phes,  who  loveth  to  have  the  preeminence  among 
them,  receiveth  us  not,  wherefore  if  I come,  I 
will  remember  his  deeds.”  3 

8.  Going  to  Law. — The  going  to  law  with  breth- 
ren “ before  unbelievers,”  and  the  prosecution  of 
each  other  before  civil  tribunals,  instead  of  set- 
tling their  difficulties  “ before  the  saints.”  This 
was  severely  censured  by  the  Apostle,  and 
deserves  to  be  made  a cause  of  discipline  in  every 
church.  “ I speak  to  your  shame : Brother 
goeth  to  law  with  brother,  and  that  before  the 
unbelievers.  Now,  there  is  utterly  a fault  among 
you,  because  ye  go  to  law  with  one  another. 
Why  do  ye  not  rather  take  wrong  ? Why  do  ye 
not  rather  be  defrauded  ?”  4 


1 Eph.  v.  5 
s 3 John  9. 


5 


2 1 Cor.  v.  11. 

4 1 Cor.  vi.  6. 


98 


THE  BAPTIST  CHURCH  DIRECTORY. 


B.  THEIR  TREATMENT. 

In  cases  of  public  offence,  a correct  course  of 
discipline  would  be  as  follows : 

1.  The  first  member  who  has  knowledge  of 
the  offence  should,  the  same  as  in  private  cases, 
seek  the  offender;  and  if  possible  reconcile  or 
remove  the  difficulty.  This  should  be  done  be- 
cause each  member  suffers  in  the  wrongs  of  the 
church ; and  because  such  a course  of  private 
labor  in  a Christian  spirit  is  most  effectual.  And 
if  there  are  many  pursuing  such  a course  with 
the  offender  at  the  same  time,  so  much  the  more 
effectual  will  it  be. 

2.  But  if  no  one  can  or  will  pursue  such  a 
course  of  private  labor,  or  if  such  a course  be 
unsuccessful,  then  any  member  having  know- 
ledge of  the  case,  should  bring  it  before  the 
church  at  its  next  meeting  for  business.  Before 
doing  this,  however,  it  would  be  prudent  to  con- 
sult with  the  pastor,  and  judicious  brethren.  It 
should  be  kept  out  of  the  church  so  long  as  there 
is  hope  of  adjusting  it  privately. 

3.  The  church  having  knowledge  of  the  case, 
should  call  the  offender  before  them  to  answef 
to  the  charge,  where  he  should  hear  the  evidence 
against  him,  know  the  witness,  and  be  allowed 
to  answer  for  himself. 


THE  BAPTIST  CHURCH  DIRECTORY. 


99 


4.  If  the  offender  cannot  or  will  not  appear 
oefore  the  church,  they  should  appoint  one  or 
more,  to  visit  and  labor  with  him,  and  report  the 
result  to  the  church.  The  committee  thus  ap- 
pointed should  go  in  the  name  of  the  church, 
and  invested  with  its  authority,  plainly  making 
known  the  business ; but  they  should  go  in  the 
same  spirit,  and  with  the  same  design  as  if  in  a 
private  difficulty  they  sought  to  gain  their 
brother. 

5.  If  in  any  case  of  discipline,  and  at  any 
stage,  the  accused  brother  disproves  the  charge, 
or,  in  any  ordinary  case,  if  he  admits  it,  confesses 
the  wrong,  makes  suitable  acknowledgment,  and 
reparation  as  far  as  possible,  together  with  pro- 
mise of  amendment,  this  should  be  deemed  suffi- 
cient and  the  case  dismissed . The  purity  of  the 
church  is  vindicated,  its  authority  sustained,  and 
an  erring  brother  brought  back  to  Christ,  and  to 
his  people. 

6.  But  if,  after  patient,  deliberate,  and  prayer- 
ful labor,  all  efforts  fail  to  reclaim  the  offender ; 
then,  however  painful  the  necessity,  the  church 
must  withdraw  from  him  its  fellowship. 

Note  1. — Every  member  tried  by  the  church,  has  a right  to 
require  and  receive  copies  of  all  charges  against  him,  the  names 
of  his  accusers  and  of  the  witnesses,  both  of  whom  he  shall 
have  the  privilege  of  meeting  face  to  face,  hearing  their  accu- 


100 


THE  BAPTIST  CHURCH  DIRECTORY. 


sations  and  testimony,  bringing  witness  on  his  side,  and  answer* 
ing  for  himself  before  the  church. 

Note  2. — Every  person  tried  by  the  church  should  be 
allowed  every  opportunity,  both  as  to  time,  place  and  circum- 
stance, to  vindicate  himself.  The  very  justice  of  Christ’s  house 
should  incline  to  mercy. 

Note  3. — Every  member,  whether  on  trial  or  having  been 
excluded,  has  a right  to  receive  authentic  copies  of  the  records 
of  all  proceedings  held  by  the  church  in  his  case. 

Note  4. — It  would  not  be  proper  for  any  member  on  trial 
before  the  church,  to  bring  a person  who  is  not  a member 
to  appear  as  his  advocate  and  plead  his  cause. 

Note  5. — In  every  case  of  exclusion,  the  charges  against 
the  member,  and  the  reasons  for  his  exclusion  should  be  care- 
fully and  accurately  written  out,  and  entered  on  the  records  of 
the  church. 

Note  6. — It  is  customary  also,  to  notify  the  individual  of 
his  exclusion , by  sending  him  a copy  of  the  records  of  the  final 
action  in  his  case. 

Note  7. — The  church  ought  not  to  entertain  a charge  against 
any  member,  unless  the  evidence  be  such  as  to  male  its  truth 
highly  probable,  if  not  certain. 

Note  8. — Offences  may  occur  of  such  an  aggravated  cha- 
racter, as  to  require,  when  fully  proven,  that  the  church  should 
at  once  withdraw  its  fellowship  from  the  offender,  without  any 
other  attempt  to  labor  with  him,  and  notwithstanding  all  con- 
fessions, penitence  and  promises. 

Note  9.— If  the  church  shall  find  that  it  has  dealt  unjustly 
with  a member,  or  excluded  him  without  sufficient  cause,  it 
should  at  once  proceed,  of  its  own  accord,  and  without  his  re- 
quest, by  concession  and  a restoration , to  repair  by  every  pos- 
sible means,  the  injury  it  has  done  him. 

Note  10. — The  church  should  not  forget  those  excluded  from 
its  fellowship,  but  kindly  seek  to  do  them  good,  and  to  reclaim 
them  to  godliness. 


THE  BAPTIST  CHURCH  DIRECTORY. 


101 


Note  11. — So  also,  should  the  church,  at  any  time,  be  willing 
to  grant  a rehearing,  if  requested  by  an  excluded  member,  pro- 
viding he  gives  assurance  that  he  can  establish  his  innocence^ 
or  satisfy  them  by  his  acknowledgments. 

Note  12. — The  church  should  restore  to  its  fellowship,  at  his 
request,  any  excluded  person,  whenever  his  reparation  and 
confession  for  the  past  are  satisfactory,  and  his  present  walk 
according  to  godliness. 

Note  13. — Pastors,  deacons,  and  all  officers  must  be  subject 
to  the  same  discipline,  and  administered  in  the  same  way,  as 
other  members  of  the  church.1 

Note  14. — In  all  things,  not  contrary  to  his  conscience,  the 
member  should  submit  to  the  authority  of  the  church.  But  in 
all  questions  of  faith  and  conscience,  he  should  do  what  he 
believes  to  be  right,  even  though  the  church  should  condemn 
him  for  it. 

Note  15. — While  on  the  contrary,  the  church  must  not  fail 
to  exercise  its  legitimate  and  rightful  authority,  and  discipline 
its  members  for  what  it  regards  as  sufficient  cause,  even  though 
such  members  consider  the  discipline  unjust,  and  think  them- 
selves injured  by  it. 

Note  16. — No  one  while  on  trial  before  the  church,  can  pro- 
perly accuse,  or  bring  charges  against  another  member.  His 
own  case  must  first  be  decided  on  its  own  merits.  If  his 
offence  be  proven  or  confessed,  no  accusations  made  against 
others  can  justify  it,  or  should  be  allowed.  But  any  statement 
can  be  made,  or  evidence  produced,  which  may  tend  to  prove 
the  innocence,  or  palliate  the  offence  of  the  accused,  even 
though  such  statement  should  implicate  others. 


See  First  Part,  chap,  vil  7. 


CHAPTER  X. 


ITS  BUSINESS. 

Much  of  the  harmony  and  prosperity  of  a 
church  depends  on  the  correctness  and  punctual- 
ity with  which  its  business  is  transacted.  All  its 
meetings  for  business  should  be  orderly  and  dig- 
nified, conducted  rather  in  the  spirit  of  devout 
worship,  than  of  secular  transaction. 

That  wisdom  which  cometh  from  above  should 
be  earnestly  invoked,  and  allowed  to  prevail 
over  all  human  counsels.  Trifling  and  conten- 
tion should  have  no  place  on  occasions  so  sacred, 
while  each  one  should  seek,  not  his  own,  but 
“ the  things  that  are  Jesus  Christ’s.55 

Note  1. — The  pastor,  by  virtue  of  his  office,  is  moderator  of 
all  church  meetings.  But  in  his  absence,  or  at  his  request, 
another  member  may  be  chosen  to  fill  the  place. 

Note  2. — Each  church  will  determine  what  number  shall  con- 
stitute a quorum ; but  no  important  business  should  be  done 
without  a full  attendance  of  the  members. 

Note  3. — All  meetings  for  business  are  announced  from  the 
pulpit  one  Sabbath,  at  least,  before  they  are  held. 

102 


THE  BAPTIST  CHURCH  DIRECTORY. 


103 


I. — Order  of  Business. 

1.  Tlie  meeting  should  be  opened  with  reading 
the  Scriptures,  singing,  and  prayer,  the  same  as 
meetings  for  worship. 

2.  If  there  are  persons  to  be  received  as  mem- 
bers, this  is  first  done.  The  experience  of  can- 
didates for  baptism  is  heard,  and  the  letters  of 
those  desiring  to  unite  from  other  churches  are 
read. 

Note  4. — In  some  churches,  members  are  received  at  the 
covenant,  or  other  meeting,  instead  of  at  the  church  meeting. 

Note  5. — It  is  customary  for  the  candidates  to  retire  while 
the  church  considers,  and  votes  on,  the  question  of  their 
reception.  This  is  desirable. 

Note  6. — It  is  customary  in  most  churches  for  all  persons, 
except  the  members  of  the  church,  to  retire  from  the  meeting 
while  the  business  is  being  transacted,  unless  specially  invited 
to  remain.  This  would  be  proper  in  all. 


3.  Next  comes  the  reading  of  the  minutes  of 
the  last  meeting.  This  is  properly  the  first  item 
of  business,  but  irj  usually  deferred,  wdiere  there 
are  candidates  for  membership,  till  after  their 
reception.  If  any  mistakes  or  omissions  are 
found  in  the  minutes,  they  are  corrected,  and 
then  are  approved,  by  a vote — or  without  a 
vote,  no  one  objecting. 

4.  Letters  of  commendation  and  dismission 


104 


THE  BAPTIST  CHURCH  DIRECTORY. 


are  granted  to  such  as  desire  to  unite  with  other 
churches. 

5.  The  unfinished  business  of  the  last  meeting 
is  next  taken  up  and  disposed  of. 

6.  The  reports  of  all  committees  previously  ap- 
pointed are  received  in  their  order. 

7.  New  business,  of  whatever  kind,  is  next 
presented.  Any  member  may  call  up,  or  pro- 
pose any  new  business ; but  if  it  be  of  a very  spe- 
cial, or  important  nature,  he  should  first  have 
consulted  with  the  pastor,  deacons,  or  other  judi- 
cious brethren  respecting  it. 

Note  t7. — Although  the  church  should  do  nothing  which  it 
would  be  afraid  or  ashamed  to  have  the  world  know,  yet  ewery 
member  should  regard  himself  bound  by  the  honor  of  a Chria- 
tian,  not  to  publish  abroad,  nor  repeat  to  those  who  are  with- 
out, the  private  affairs  and  business  of  the  church. 

Note  8. — The  established  order  of  business  may,  for  conve- 
nience, be  changed  at  any  time  by  a vote — or  without  a vote, 
no  one  objecting. 

II. — Eules  of  Order. 

1.  Motions . 

a . All  business  should  be  presented  by  a mo- 
tion— and  in  writing,  if  so  required — the  motion 
to  be  made  by  one  member  and  seconded  by  an- 
other. 

&.  A question  is  not  to  be  discussed,  until  it  is 


THE  BAPTIST  CHURCH  DIRECTORY. 


105 


noved , seconded , and  distinctly  stated  bj  the  mo- 
derator. 

c.  After  a motion  is  fully  before  tbe  meeting,  the 
mover  cannot  withdraw  it,  except  by  unanimous 
consent. 

d . A motion  should  contain  but  one  distinct 
proposition^  or  question.  If  it  contains  more 
than  one,  it  may  be  divided  at  the  request  of 
any  member,  and  the  questions  acted  on  sepa- 
rately. 

e . A motion  before  the  meeting,  must  b e put  to 
vote , unless  withdrawn,  laid  on  the  table,  or  post- 
poned. 

f.  A motion  lost  should  not  be  recorded  on  the 
minutes,  except  so  ordered  by  the  meeting  at  the 
time. 

g . A motion  lost  should  not  be  renewed  at  the 
same  meeting,  unless  under  circumstances  of  pe- 
culiar necessity. 

h.  While  a motion  is  under  debate,  no  other 
motion  can  be  allowed,  except  a motion  to  amend , 
to  substitute , to  commit , to  postpone , to  lay  on  the 
table , for  the  previous  question , or  to  adjourn . 

i.  These  last  named  motions  cannot  be  inter- 
rupted by  any  other  motion,  except  to  amend, 
which  may  be  done  by  specifying  some  time , 
place , or  purpose . 

j.  Nor  can  these  motions  be  allowed  to  inter- 

5* 


106  THE  BAPTIST  CHURCH  DIRECTORY. 

rupt  or  supersede  each  other,  only  that  a motion 
to  adjourn  is  always  in  order,  (except  while  one 
has  the  floor ,)  and  consequently  supersedes  all 
other  motions. 


2.  Speaking. 

a.  Any  one  speaking  on  a question  should  rise 
in  his  place,  and  address  the  moderator. 

To.  If  two  members  arise  to  speak  at  the  same 
time,  preference  is  usually  given  to  the  one 
farthest  from  the  moderator. 

c . No  one  should  be  interrupted  while  speak- 
ing, except  he  be  out  of  order,  or  to  ask,  or  make 
explanations. 

d.  No  unkind \ or  disrespectful  language,  should 
be  indulged  in  by  the  speakers,  or  allowed  by 
the  moderator. 

e.  Any  member  using  improper  language,  in- 
troducing improper  subjects,  or  otherwise  out  of 
order,  may  be  called  to  order  by  the  moderator, 
or  any  member,  and  must  either  take  his  seat,  or 
conform  to  the  rules. 

f.  A speaker  may  allow  others  to  ask  ques- 
tions, or  make  explanations  ; but  if  he  yield  the 
floor  to  another  speaker,  he  cannot  claim  it  again 
as  his  right. 


THE  BAPTIST  CHURCH  DIRECTORY.  107 

3.  Amendments . 

a . Amendments  may  be  made  to  motions,  by 
omitting , adding , or  substituting , words  or  sen- 
tences. 

&.  Amendments  to  amendments  may  be  made, 
but  are  seldom  necessary,  and  should  be  avoided. 

6\  The  amendment  should  be  discussed  and 
voted  on  first , and  then  the  original  resolution, 
as  amended. 

d.  No  amendment  should  be  made,  which  es- 
sentially changes  the  nature  or  design  of  the  ori- 
ginal resolution. 

e.  But  a substitute  may  be  offered  for  any  mo- 
tion or  amendment  under  debate,  which  may  or 
may  not  change  the  meaning  of  the  motion. 

4.  Committees . 

a . Committees  are  nominated  by  the  modera- 
tor, at  the  request  of  the  meeting,  or  by  the 
meeting  itself ; and  their  nomination  is  then  con- 
firmed by  a vote. 

b.  Any  subject  in  debate,  or  matter  of  busi- 
ness, may  be  referred  to  a committee , with  or 
without  instructions  ; the  committee  to  report  the 
result  of  their  investigations  to  the  meeting,  and 
then  action  to  be  taken  on  their  report  and  re- 
commendations. 


108 


THE  BAPTIST  CHURCH  DIRECTORY. 


c.  The  report  of  a committee  is  accepted  by  a 
vote,  which  simply  acknowledges  the  service  of 
the  committee,  and  places  their  report  before  the 
meeting  for  its  action.  Afterwards,  any  distinct 
proposition  or  recommendation  contained  in  the 
report,  is  separately  acted  on,  and  may  be 
adopted  or  rejected . 

d . Often,  when  the  recommendations  of  the 
committee  are  of  trifling  moment,  or  likely  to  be 
generally  acceptable,  the  report  is  accepted  and 
adopted  by  a single  vote. 

e . A report  may  be  recommitted  to  the  com- 
mittee, with  or  without  instructions,  for  a further 
investigation  of  the  subject,  or  to  present  it  in 
some  form  more  likely  to  meet  the  concurrence 
of  the  meeting. 

f.  The  first  one  named  in  the  appointment  of 
a committee  is  by  courtesy  considered  the  chair- 
man ; but  the  committee  have  the  right  to  ap- 
point their  own  chairman. 

5.  Voting . 

a . Yoting  is  done  by  raising  the  hand , or  by 
“ aye  ” and  “ no”  the  former  of  which  is  prefer- 
able in  most  cases. 

b.  In  cases  of  special  importance,  voting  by 
ballot  is  resorted  to. 

c.  Yoting  by  standing  up  is  also  done,  when 


THE  BAPTIST  CHURCH  DIRECTORY. 


109 


it  is  necessary  to  count  the  affirmative  and  nega- 
tive votes. 

d.  The  vote  is  called  by  the  moderator,  first 
the  affirmative , then  the  negative , so  deliberately 
as  to  give  all  an  opportunity  of  voting ; he  then 
distinctly  announces  whether  the  motion  is  car- 
ried or  lost. 

e.  If  the  vote  be  a close  one,  and  the  modera- 
tor’s announcement  be  doubted , he  calls  the  vote 
again,  usually  by  standing , and  counts  each 
side. 

f.  Members  under  discipline  should  not  at- 
tempt to  vote,  nor  take  any  active  part  in  the 
business  of  the  meeting. 

g.  The  moderator  has  the  right  to  give  the 
casting  vote , where  the  meeting  is  equally 
divided  ; but  this  right  should  be  seldom,  if  ever, 
used. 

h.  All  the  members  should  vote  on  the  one  side 
or  the  other,  except  those  under  discipline,  or 
unless  for  reasons  they  be  excused. 

i.  No  motion,  discussion,  or  other  proceeding, 
can  be  admitted  while  a vote  is  being  taken. 

6.  Appeal. 

The  moderator  announces  all  votes,  and  de- 
cides all  questions  of  order,  in  debate ; but  any 
member  who  is  dissatisfied  with  his  decision, 


110 


THE  BAPTIST  CHURCH  DIRECTORY. 


may  appeal  to  the  meeting . A vote  then  is 
taken  whether  they  will  “ sustain  the  modera- 
tor” The  decision  of  the  meeting  is  final. 

7.  Lay  on  the  Table . 

Immediate  and  decisive  action,  on  any  ques- 
tion, may  be  deferred  by  a vote  to  lay  the  reso- 
lution pending  on  the  table.  This  disposes  of  the 
whole  matter  for  the  present,  and  ordinarily  is, 
in  effect,  a final  dismissal  of  it ; though  any  one 
has  a right,  subsequently,  to  call  it  up  again. 
Sometimes,  however,  a resolution  is  laid  on  the 
table  for  the  present,  or  till  a specified  time,  to 
allow  of  other  business  necessary  to  be  done. 

8.  Postponement. 

An  indefinite  postponement  is  considered 
equivalent  to  a final  dismissal  of  the  question. 
But  a question  may  be  postponed  for  a specified 
time  or  purpose,  and  then  resumed. 

9.  Previous  Question. 

Debate  may  be  cut  short  by  a vote  to  take  the 
previous  question ; wrhich  means  that  the  pre- 
vious, original,  or  principal  question  under  dis- 
cussion, be  immediately  voted  on,  regardless  of 
amendments  and  secondary  questions,  and  with- 
out further  debate. 


THE  BAPTIST  CHURCH  DIRECTORY.  Ill 

a . If  the  motion  for  the  previous  question  be 
carried , then  the  main  question  must  immediately 
be  taken  without  debate. 

b.  If  the  motion  for  the  previous  question  be 
lost)  the  debate  proceeds  as  though  no  such  mo- 
tion had  been  made. 

10.  Not  Debatable . 

Motions  for  the  previous  question , for  indefi- 
nite postponement)  to  commit)  to  lay  on  the  table) 
and  to  adjourn)  are  not  debatable.  But  when 
they  are  modified  by  some  condition  of  time) 
place)  or  purpose)  they  become  debatable,  and 
subject  to  the  rules  of  other  motions.  A meet- 
ing is,  however,  competent,  by  a vote,  to  allow 
debate  on  all  motions. 

11.  To  Reconsider. 

A motion  to  reconsider  a motion  previously 
passed,  must  be  made  by  one  who  voted  for  that 
motion  when  it  was  passed.  If  the  meeting  votes 
to  reconsider)  then  the  original  motion  is  before 
them,  as  at  first,  and  may  be  discussed,  rescinded, 
or  reaffirmed. 


12.  Be  Discussed . 

If  when  any  question  is  introduced,  a member 


112 


THE  BAPTIST  CHURCH  DIRECTORY. 


objects  to  its  discussion,  as  foreign,  profitless,  or 
contentious,  the  moderator  should  immediately 
put  the  question,  “ Shall  this  question  he  dis- 
cussed ?”  and  if  voted  in  the  negative , the  whole 
matter  is  dismissed. 

i 

13.  Order  of  the  Day. 

The  meeting  may  decide  to  take  up  some  par- 
ticular business,  at  a specified  time.  That  busi- 
ness becomes  the  order  of  the  day , for  the  time 
specified,  and  must  be  taken  up  when  the  hour 
arrives,  while  all  pending  business  is  postponed 
in  consequence. 

14.  Point  of  Order . 

Any  member  who  supposes  that  a speaker  is 
out  of  order,  or  that  the  discussion  is  proceeding 
improperly,  may  at  any  time  rise  to  a point  of 
order.  He  must  distinctly  state  his  question  or 
objection,  which  the  moderator  will  decide. 

15.  Privileges. 

Questions  relating  to  the  rights  and  privileges 
of  the  meeting,  and  of  its  members,  are  of  pri- 
mary importance,  and  for  the  time  take  prece- 
dence of  all  other  business,  and  supersede  all 
other  motions,  except  that  of  adjournment. 


THE  BAPTIST  CHURCH  DIRECTORY. 


113 


16.  Filling  Blanks. 

Where  different  numbers  are  suggested  for 
filling  blanks,  the  highest  number , greatest  dis- 
tance, and  longest  time,  are  usually  voted  on 
first. 

17.  Rule  Suspended. 

A rule  of  order  may  be  suspended  by  a vote 
of  the  meeting,  to  allow  of  transacting  business 
which  could  not  otherwise  be  done. 

18.  Adjournments . 

a.  A simple  motion  to  adjourn  is  always  in 
order,  except  when  one  is  speaking,  takes  prece- 
dence of  all  other  motions,  and  is  not  debat- 
able. 

b . A body  may  adjourn  to  a specified  time. 
But  if  no  time  is  mentioned,  then  it  is  under- 
stood to  be  adjourned  to  the  time  of  its  next 
meeting ; or  if  it  have  no  other  fixed  time  for 
meeting,  then  an  adjournment  without  date,  is 
equivalent  to  a dissolution. 

c.  If  a meeting  votes  to  adjourn  at  a specified 
hour,  no  vote  is  requisite  when  that  hour  arrives. 
The  moderator  simply  announces  that  the  meet- 
ing stands  adjourned. 


CHAPTER  XI. 


ITS  MISSION. 

The  mission  of  the  Christian  Church  is,  to  give 
the  knowledge  of  salvation  to  the  world,  and  so 
far  as  possible,  persuade  men  to  become  recon- 
ciled to  God — to  accept  the  Gospel,  believe  in 
Christ,  and  be  saved.  In  order  to  accomplish 
this,  the  church  must  present  itself  in  a suitable 
spiritual  condition,  by  maintaining  itself  in  the 
faith  and  discipline,  in  the  order  and  ordinances 
of  the  Gospel.  Indeed,  for  this  cause  Christ  gave 
himself  for  the  church,  “ that  he  might  present 
it  to  himself,  a glorious  church,  not  having  spot, 
or  wrinkle,  or  any  such  thing  ; but  that  it  should 
be  holy  and  without  blemish.55 1 

To  fulfill  its  mission,  it  must  exert  its  influence, 
as  a body,  on  society,  but  especially  must  bring 
the  piety  of  its  individual  members  in  contact 
with  unconverted  men.  By  a prudent  and  skill- 
ful improvement  of  those  opportunities  which 
Providence  offers,  and  in  a wise  and  judicious 


114 


1 Eph.  v.  27. 


THE  BAPTIST  CHURCH  DIRECTORY. 


115 


use  of  those  means  which  may  be  used  for  the 
purpose,  it  must  bring  men  under  the  influence 
of  the  Gospel,  that  they  may  be  saved. 

Every  member  of  the  church  should  have  a 
part  in  this  mission,  and  labor  to  fulfill  it.  There 
is  work  for  all,  and  work  adapted  to  the  condi- 
tion, ability,  and  capacity  of  each.  Old  and 
young,  great  and  small,  male  and  female,  have 
something  to  do,  and  can  do  it.  The  efficiency 
and  usefulness  of  a church,  depends  on  each 
member  filling  his  own  place,  and  doing  his 
own  work,  so  as  neither  to  be  without  work,  nor 
attempt  to  do  that  of  another.  In  nothing  is 
the  wisdom  of  the  pastor  and  officers  more  appa- 
rent than  in  finding  work  for  all,  and  giving 
something  fit  and  adapted  for  each  to  do. 

The  common  and  ordinary  means  and  methods 
of  spiritual  good  to  men  deserve  more  regard 
than  they  receive. 

I. — Gospel  Ministrations.1 

The  preaching  of  the  Gospel  is  the  first  and 
principal  instrumentality  for  the  salvation  of  the 
world.  It  is  divinely  instituted,  and  divinely  sus- 
tained, sanctioned,  and  succeeded.  The  sacred 
promise  is,  “ My  word  shall  not  return  unto  me 


1 See  First  Part,  chap.  vii. 


116 


THE  BAPTIST  CHURCH  DIRECTORY. 


void,  but  it  shall  accomplish  that  which  I please, 
and  it  shall  prosper  in  the  thing  whereto  I 
sent  it.”  1 

1.  The  preaching  of  the  Gospel  in  the  ordi- 
nary ministrations , in  houses  of  worship,  as  sup- 
ported by  churches.  It  is  a part  of  the  mission 
of  the  church  to  sustain  the  stated  ministry  of 
the  word  among  them  for  the  edification  of  the 
saints,  and  for  the  conversion  of  sinners. 

2.  They  should  also  provide  preaching  with 
unusual  frequency  at  times  when  Providence 
and  the  Spirit  indicate  special  necessity  for  it, 
or  special  and  unusual  disposition  on  the  part  of 
the  people  to  hear  it,  and  to  be  benefited  by  it. 

3.  Preaching  should  be  provided  occasionally, 
or  at  stated  periods,  for  such  destitute  neighbor- 
hoods and  communities  as  may  be  within  con- 
venient distances  of  each  church,  and  come 
appropriately  within  their  sphere  of  influence, 
so  that  all  the  people  may  hear  the  word  of 
God  and  the  offers  of  salvation. 

4.  Each  church  should,  to  the  utmost  of  its 
ability,  assist  in  sending  forth  men  to  preach  the 
Gospel  to  the  destitute  everywhere , beyond  their 
immediate  neighborhood  and  sphere  of  influence, 
at  home  and  abroad,  to  the  ends  of  the  earth. 


1 Isaiah  lv.  11. 


THE  BAPTIST  CHURCH  DIRECTORY. 


117 


Note  1. — Pastors  of  churches  ought,  as  far  as  their  strength 
and  time  will  allow,  to  cultivate  destitute  fields  adjacent  to 
them.  There  is  scarcely  a church,  in  city  or  country,  that  has 
not  some  such  out-station  near  it.  These  afford  some  of  the 
most  pleasant  and  profitable  scenes  of  ministerial  labor. 

Note  2. — Some  churches  sustain  a colporter  or  missionary, 
a part  or  the  whole  of  the  time,  to  labor  in  these  destitute 
fields.  This  is  an  admirable  method  of  missionary  labor. 

Note  3. — Some  churches  call  into  requisition,  and  encourage 
lay-preacliing,  for  such  purposes.  In  every  church  almost  there 
are  brethren  who  have  more  than  ordinary  gifts  for  exhorting 
and  expounding  the  Scriptures,  and  ability  to  conduct  religious 
meetings.  But  they  do  not  consider  themselves  called  to  assume 
pastoral  responsibilities,  or  technically  to  enter  the  ministry. 
It  would  be  a great  blessing  to  the  churches  and  to  the  world 
if  such  gifts  and  abilities  could  be  called  into  requisition  for  hold- 
ing religious  meetings  in  destitute  communities,  and  bearing 
the  Gospel  to  those  who  are  without  the  ordinary  means  of 
grace. 


II. — Sabbath  Schools. 

Next  to  the  preaching  of  the  Gospel,  may  per- 
haps be  reckoned  the  Sabbath-school , as  an  instru- 
mentality for  religious  good.  The  influence  of 
the  Sabbath -school  is  twofold.  The  direct  influ- 
ence on  the  pupils  in  moulding  and  forming  their 
minds  and  characters  as  they  expand ; and  the 
indirect  influence  through  the  children  on  their 
parents  and  households,- and  on  their  associates. 
The  religious  instruction  and  training  of  children, 
both  in  the  household,  and  the  church,  is  too  lit- 


118 


THE  BAPTIST  CHURCH  DIRECTORY. 


tie  understood  and  appreciated.  The  character, 
and  influence  for  good  or  evil,  in  subsequent 
life  depends  chiefly  on  the  moral  and  religious 
training  in  childhood.  Divine  wisdom  has  pro- 
vided for  this,  and  enjoined  that,  “ these  words 
which  I command  thee  this  day  shall  be  in  thine 
heart : and  thou  shalt  teach  them  diligently  unto 
thy  children,  and  shall  talk  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  in 
the  way,  and  when  thou  liest  down,  and  when 
thou  risest  up.”  1 

1.  The  relation  which  the  Sunday-school  sus- 
tains to  the  church  is  somewhat  indeterminate, 
and  variously  understood.  There  are  two  princi- 
pal views  and  opinions  entertained  respecting  it, 
somewhat  different,  though  not  conflicting. 

First , That  the  school  is  created  by,  is  depend- 
ent on,  and  under  the  absolute  control  of  the 
church.  In  this  case  the  church  appoints  its  offi- 
cers and  teachers,  yearly  perhaps,  the  same  as  they 
would  appoint  a committee  for  any  other  specific 
work — either  with  or  without  instructions,  with 
or  without  power  to  fill  vacancies,  as  they  may 
prefer.  The  church  is  responsible  for  its  sup- 
port, and  under  obligation  to  maintain  a watch- 
ful guardianship  over  its  welfare,  and  the  man- 


1 Deut.  yi.  6. 


THE  BAPTIST  CHURCH  DIRECTORY. 


119 


ner  in  which  the  work  is  performed.  When  the 
period  of  their  office  expires,  they  report  to  the 
church,  which  reappoints  them,  or  fills  their 
places  with  others. 

Second , That  the  school  is  a benevolent  asso- 
ciation, like  any  other  organized  for  a specific 
purpose,  not  created  by,  dependent  on,  nor 
under  the  authority  of  the  church.  In  this 
case  members  from  the  same,  or  from  different 
churches,  organize  themselves  into  a society, 
appoint  their  own  officers,  make  their  own  laws, 
and  govern  themselves.  The  church  sympa- 
thizes with  them,  allows  them  the  use  of  its 
rooms  in  which  to  meet,  and  aids  them  at  its 
discretion  ; but  has  no  direct  control  over  it,  nor 
responsibility  in  it,  any  more  than  in  the  case  of 
any  other  independent  society. 


Note  1. — Either  of  these  plans  and  relations  may  be  entirely 
proper,  and  in  harmony  with  the  genius  of  the  Gospel,  and  with 
the  government  and  discipline  of  the  church.  Whichever 
method  is  adopted  should  be  clearly  defined,  and  distinctly 
understood  both  by  the  church  and  the  school.  Of  course  in 
neither  case  can  the  church  exercise  any  direct  authority  or 
discipline  over  any  except  its  own  members,  to  whom,  in  all 
cases,  its  jurisdiction  is  confined. 

Note  2. — Where  the  school  is  sustained  in  their  house  of  wor- 
ship, and  the  officers  and  teachers  belong  to  the  same  church, 
it  seems  most  appropriate  and  desirable  that  it  should  be 
created  by,  responsible  to,  and  under  the  authority  of  the 


120 


THE  BAPTIST  CHURCH  DIRECTORY. 


church  directly.  The  pastor  and  members  ought  to  see  that 
religious  instruction  is  provided  under  their  own  inspection,  for 
their  own  children,  and  know  what  kind  of  instructors  and 
instructions  they  receive  in  this  most  important  department  of 
education.  They  should  also  be  able  to  exercise  control  over 
any  evils,  errors  or  difficulties  which  may  at  any  time  arise  in 
the  school. 

Note  3. — Where  schools  are  remote  from  the  church,  the 
members  connected  with  different  congregations,  and  depend- 
ent on  their  own  efforts  and  resources,  the  independent  society 
plan  would  perhaps  be  the  better  method  to  adopt  in  their 
organization  and  government. 


2.  The  number  of  sessions  which  a school 
should  hold  on  the  Sabbath  must  be  determined 
by  those  who  direct  its  services.  In  cities  there 
are  often  two , in  the  country  seldom  but  one . 
It  is  very  doubtful  whether  more  than  one  ses- 
sion, as  a permanent  regulation,  is  ever  expe- 
dient, or  on  the  whole,  profitable. 

3.  The  character  of  the  government  must  be 
; 'paternal  and  kind,  where  corporeal  punishments 
and  ordinary  penalties  are  not  resorted  to,  but 
the  children  are  ruled  by  love. 

4.  Singing  should  constitute  a large  part  of 
the  exercises,  being  pleasant  and  agreeable  to 
the  children,  while  it  is  instructive,  elevates  the 
sentiments,  and  softens  and  subdues  the  ruder 
traits  and  rougher  passions. 

5.  The  exercises  should  be  greatly  diversified , 


THE  BAPTIST  CHURCH  DIRECTORY. 


121 


not  long  continued  in  any  one  direction,  since 
the  young  soon  weary  of  protracted  application. 
For  this  reason  the  superintendent,  the  officers 
and  teachers  should  possess  great  versatility  of 
talent,  and  be  inventive  of  expedients  for  keep- 
ing up  the  interest  of  the  school. 

6.  Sunday-school  labor  is  as  great  an  advan- 
tage to  the  officers  and  teachers  as  to  the  pupils 
themselves.  The  effect  of  such  labor  on  the 
Intelligent  practical  piety  of  those  who  engage 
In  it,  is  most  admirable,  and  should  encourage 
all  the  members  of  our  churches  to  such  labor. 

7.  The  libraries  of  Sunday-schools  deserve 
very  special  attention.  These  libraries,  if  judi- 
ciously selected,  and  properly  used,  constitute 
one  of  the  chief  means  of  doing  good  by  the 
school.  But  the  practice  of  admitting  so  largely 
works  of  fiction , though  they  be  religious,  must 
be  condemned.  The  practice  of  having  many 
books  of  general  literature,  for  general  reading, 
is  of  very  doubtful  propriety.  The  library 
should  be  composed  almost  wholly,  if  not  exclu- 
sively, of  sound  and  safe  religious  books,  adapted 
in  style  to  the  minds  of  the  young,  and  suitable 
for  Sabbath  reading.  The  judicious  selection 
of  books  for  a Sunday-school  library  is  a more 
difficult  task  than  for  almost  any  other  collec- 
tion. 


6 


122 


THE  BAPTIST  CHURCH  DIRECTORY. 


8.  Bible  Glasses  are  a similar,  not  a sepa* 
rate  department  of  religious  instruction.  These 
classes  contain  the  older  and  more  advanced 
portion  of  the  youth,  together  with  adults,  asso- 
ciated for  mutual  study  of  the  word  of  God. 
The  formation  of  adult  classes  of  this  kind 
should  be  encouraged,  on  account  of  the  great 
advantages  which  arise  ; and  the  young,  when 
they  suppose  they  have  outgrown  ordinary 
school  classes,  should  if  possible  be  retained  in 
advanced  Bible  classes. 

Note  4. — The  practice  of  committing  large  portions  of  Scrip- 
ture to  memory  is  of  doubtful  advantage.  It  taxes  the  memory 
more  than  it  benefits  the  heart.  And  frequently  the  nervous 
system  is  overtasked,  and  the  health  seriously  impaired  by  the 
efforts  of  ambitious  children  in  this  direction.  A better  plan 
is  to  commit  a limited  number  of  verses,  and  see  who  will  give 
the  most  correct  account  of  their  meaning. 

Note  5. — The  propriety  of  giving  premiums  is  seriously 
doubted  by  many.  If  done  at  all,  they  should  be  awarded  for 
the  best  conduct,  and  the  best  endeavors  to  learn,  rather  than 
for  the  greatest  actual  proficiency  ; that  is,  according  to  real 
merit  as  far  as  possible,  rather  than  apparent  standing. 

Note  6. — Teachers  should  not  be  satisfied  with  the  mere 
routine  of  the  question  book.  But  coming  with  a prayerful 
heart,  seek  to  lead  the  pupils  into  the  knowledge  of  their  con- 
dition as  sinners,  and  the  love  and  grace  of  Christ  as  a Saviour. 

Note  *7. — Parents  and  members  of  the  church  not  engaged  in 
the  school  should  often  visit  it,  to  stimulate  the  pupils,  and 
cheer  the  teachers. 

Note  8. — The  Pastor  should  frequently,  also,  visit  the  school 


THE  BAPTIST  CHURCH  DIRECTORY. 


123 


to  show  his  interest  in  it,  and  keep  a prudent  watch-care  over  it. 
gives  him  great  influence  with  the  young  to  do  so. 


III. — Religious  Visitation. 

Another  means  for  accomplishing  the  church’s 
mission,  is  that  of  systematically  visiting,  for  reli- 
gious purposes,  all  the  families  within  a given  dis- 
trict or  circuit.  It  is  presumed  that  pastors  and 
ministers  generally,  wrill  visit  families  for  the 
purpose  of  affording  them  religious  counsel, 
instruction  and  prayer.  But  few,  however,  con- 
sider the  duty  or  appreciate  the  advantages 
arising  from  the  performance  of  this  work  by 
private  Christians.  This  ministry  of  Christian 
faith  and  love  cannot  well  be  over-valued,  since 
“ pure  religion  and  undefiled  before  God  and  the 
Father  is  this,  to  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  himself  unspotted 
from  the  world.55 1 

1.  Every  church  should  undertake  to  secure 
the  religious  visitations  of  all  families,  without 
distinction,  that  are  situated  within  certain  pre- 
scribed limits.  Let  the  whole  field  be  divided 
into  districts,  and  a certain  number  of  families 
apportioned  to  each  member,  male  and  female, 
who  can  be  induced  to  undertake  the  work.  Let 


1 James  i.  27. 


124 


THE  BAPTIST  CHURCH  DIRECTORY. 


these  visitors  report  from  time  to  time  in  the 
social  meetings  of  the  church  the  incidents  they 
witness,  and  at  the  end  of  the  year,  make  a 
full  report  of  all  the  work  done,  with  the  re- 
sults. Such  reports  will  be  deeply  interesting. 

2.  Or,  if  the  church,  as  a body,  will  not  enter 
upon  the  work,  let  a few  of  the  members  agree 
among  themselves  to  do  so,  and  accomplish  what 
they  can.  And  should  there  be  none  to  agree,  let 
any  single  one  who  feels  the  importance  of  it, 
enter  upon  it  alone  and,  as  occasion  offers,  spread 
the  results  before  the  church.  Such  an  example 
will  stimulate  others.  The  work  will  prove  of 
immense  value  to  those  who  do  it,  as  well  as  to 
those  for  whom  it  is  done. 

Note  1. — These  visits  should  be  emphatically  religious , and 
not  merely  social.  All  present  should  be  inquired  of  whether 
they  are  Christians,  and  if  they  are  desirous  of,  or  attempting  to 
become  such.  With  such  exhortations,  instructions,  and  encour- 
agements, as  may  be  appropriate. 

Note  2, — Where  practicable,  reading  the  Scriptures  and 
‘prayer  should  accompany  the  visits.  It  may  not  always  be 
possible,  or  at  least  consistent. 

Note  3. — The  distribution  of  tracts,  or  other  religious  read- 
ing, is  of  great  advantage.  A tract  or  book  is  left  during  one 
visit,  to  be  replaced  by  another  at  the  next.  This  system  of 
religious  visiting  and  distributing  Bibles,  and  good  books,  ia 
substantially  the  work  which  Tract  Missionaries,  Colporters 
and  Bible  Readers  do  with  so  much  success. 

Note  4, — The  sicJc , poor , afflicted , and  distressed  should  be 


THE  BAPTIST  CHURCH  DIRECTORY. 


125 


9 special  objects  of  such  visits,  since  they  most  need  their 
advantages,  and  are  in  a condition  most  likely  to  receive  bene- 
fit from  them. 

Note  5. — Cases  of  sickness,  poverty,  and  want  should  be  re- 
ported to  the  church , which  ought  promptly,  according  to  its 
ability,  to  furnish  temporal  aid  and  relief,  thus  conferring  bless- 
ings on  both  the  bodies  and  the  souls  of  men. 

Note  6. — These  visits  should  aim  to  secure  the  habitual 
attendance  of  all  persons  on  religious  worship , in  some  place, 
wherever  they  may  prefer. 

Note  7. — Another  prominent  object  to  be  accomplished  is  to 
secure  the  attendance  of  children  at  Sunday-school.  Any  who 
can  secure  these  objects  may  think  themselves  richly  rewarded 
and  blessed  in  doing  good,  though  nothing  else  should  bt 
accomplished. 

Note  8. — Such  religious  visits  are  most  profitable  if  mad& 
statedly , once  a month  usually.  In  cases  of  sickness,  destitu- 
tion, or  of  religious  seriousness,  or  where  any  special  good  pro- 
mises to  be  secured,  more  frequent  visits  may  be  needed,  lest 
some  advantage  or  opportunity  may  be  lost  through  neglect. 

IY. — Christian  Literature. 

One  of  the  most  practicable  and  effective 
methods  of  bringing  religious  truth  in  contact 
with  human  minds,  is  in  disseminating  a sound 
and  salutary  Christian  literature  in  society. 
Both  for  the  edification  of  disciples,  and  to 
awaken  the  attention  of  the  unconverted,  reli- 
gious reading  is  of  very  great  importance.  Every 
good  book  or  periodical  put  into  circulation  is 
both  a public  and  a personal  blessing. 


126 


THE  BAPTIST  CHURCH  DIRECTORY. 


1.  Every  family  should  have  a few  carefully- 
chosen  looks  of  instructive  and  devotional  reli- 
gious reading.  They  are  easily  obtained,  and  at 
small  cost.  Many  are  not  needed.  A few  read 
over  and  over  again,  until  they  thoroughly 
imbue  the  mind  with  their  spirit,  are  better 
than  many  carelessly  read,  or  not  read  at  all. 
While  so  many  families  have  masses  of  romances, 
novels,  light  and  injurious  reading,  let  every 
Christian  household  be  furnished  with  a Christ- 
ian literature. 

2.  Church  Libraries , for  the  adult  members 
of  the  church  and  congregation,  are  an  excellent 
means  of  religious  instruction,  as  Sunday-school 
libraries  are  for  the  young.  The  use  of  such 
books  can  be  entirely  free  to  the  congregation, 
or  used  at  a trifling  fee,  which  may  serve  to 
replenish  and  increase  the  list. 

3.  Religious  Periodicals  are,  if  possible,  still 
more  important  than  books,  not  indeed  in  their 
intrinsic  worth,  but  because  they  are  so  much 
more  easily  obtained,  and  so  much  more  likely 
to  be  read.  The  expense  of  a religious  news- 
paper, or  magazine,  is  so  small  that  the  poorest 
can  have  one,  if  they  desire  to  do  so,  and  they 
are  received  by  subscribers  almost  without  trou- 
ble. While  their  value  in  a family  is  exceeding 
great,  particularly  to  the  younger  members,  it 


THE  BAPTIST  CHURCH  DIRECTORY. 


127 


is  a matter  of  surprise  that  so  few  religious 
families  take  and  read  a religious  periodical. 

Note  1. — An  easy  and  effective  means  of  scattering  religious 
truth  in  a community  is  to  lend  good  books  and  periodicals 
from  house  to  house.  Few  persons  would  neglect  to  read  what 
was  kindly  loaned  them,  though  they  might  not  care  to  pur- 
chase, nor  even  read  it,  if  it  were  their  own. 

Note  2. — If  churches,  or  individual  members  who  are  able, 
would  annually  pay  for  several  copies  of  religious  periodicals  to 
be  given  away,  or  sent  regularly  to  persons  and  families  not 
able  themselves  to  pay  for  them,  they  would  be  doing  a good 
work,  and  one  worthy  of  Christian  benevolence. 

Note  3. — Every  church  member  ought  to  feel  under  obli- 
gation so  far  as  practicable  to  sustain,  and  give  a wide  cir- 
culation to  denominational  periodicals.  These  are  maintained 
as  the  advocates  of  religious  truth  in  general,  but  especially 
of  those  distinctive  truths  which  are  denominationally  cher- 
ished and  held  as  vitally  important,  and  which  are  in  this 
way  more  effectually  defended  and  propagated  than  in  any 
other. 

Note  4. — The  circulation  of  religious  books  and  periodicals 
through  the  families  of  a neighborhood,  as  an  instrumentality 
for  doing  good,  is  so  simple  and  easily  performed,  that  every 
Christian,  even  the  weakest  and  feeblest,  can  take  a part  in 
such  a mission,  and  greatly  benefit  others  by  the  means 


CHAPTER  XII. 


ITS  CUSTOMS. 

There  are  various  customs  held  by  the  churches 
arising  from  the  circumstances  in  which  they  are 
placed,  and  the  discharge  of  general  Christian 
duties.  These  customs  are  not  matters  of  faith , 
nor  enjoined  by  any  scriptural  authority,  but 
merely  the  result  of  convenience,  or  expediency. 

In  each  such  case  it  is  needful  to  know,  that 
the  custom  is  not  contrary  to  Gospel  precept 
and  example,  and  that  it  conforms,  in  spirit  at 
least,  as  nearly  as  possible  to  such  precept  and 
example. 

I.-  '-Councils.1 

It  often  happens  that  churches  having  very 
difficult,  or  very  important  business  to  do,  desire 
the  advice  and  counsel  of  others.  For  this  pur- 
pose, councils  are  often  called.  . This  may  occur 
in  cases  of  ordaining  pastors,  organizing  new 
churches,  and  especially  in  the  settlement  of  dif- 

1 See  Second  Part,  chap,  viii.,  7. — First  Part,  chap.  vii.  4,  5. 

128 

. - i..  jf 

£ 


THE  BAPTIST  CHURCH  DIRECTORY. 


129 


Acuities,  which,  on  account  of  excited  feeling  or 
different  opinions,  may  not  easily  be  adjusted. 
Such  is  a very  prudent  and  desirable  course  to 
be  pursued ; and  yet,  so  far  as  practicable, 
churches  should  do  their  own  work,  in  their  own 
way,  without  the  aid  of  councils,  since  it  must 
be  confessed  that  in  ages  past  they  have  been 
the  cause  of  great  misfortunes  to  Christianity, 
corrupting  its  doctrines,  perverting  its  practices, 
and  destroying  the  independence  of  the  churches. 

The  parties  desiring  a council,  send  letters  to 
such  churches  as  they  wish  to  have  represented, 
requesting  them  to  send  delegates — usually,  the 
pastor  and  two  ’brethren — to  meet  at  a given  time 
and  place  for  a specified  purpose.  And  these 
various  delegates,  when  so  convened,  are  an 
independent  body,  appoint  their  own  officers, 
and  can  act,  or  refuse  to  act,  as  seems  to  them 
best ; can  give  such  advice  as  appears  desirable 
in  the  case,  and  pursue  their  own  course  in  the 
investigation  of  the  matters  before  them. 

In  some  parts  of  the  country,  particularly  in 
the  Southern  States,  it  is  customary,  instead  of  a 
council,  to  call  together  the  presbytery,  that  is, 
the  ministers,  only,  in  cases  of  ordinations,  recog- 
nitions, and  the  like. 

Note  1. — It  should  always  be  remembered  that  councils  hava 
6* 


130 


THE  BAPTIST  CHBECH  DIRECTORY. 


no  ecclesiastical  authority.'  They  can  only  advise.  They  differ 
from  committees  of  reference , in  being  appointed  by  the 
churches,  while  committees  are  privately  solicited,  are  without 
appointment,  and  act  in  their  personal  capacity  only. 

Note  2. — A council  called  by  one  party  in  dispute,  without  the 
consent  or  concurrence  of  the  other,  is  termed  an  ex-parte  coun- 
cil; if  called  by  both  parties,  mutually,  or  in  concert,  it  is 
termed  a mutual  council . 

Note  3. — Parties  calling  a council  usually  appoint  a committee 
to  present  the  case  to  the  council  when  convened*  and  to  act 
and  answer  for  them.  But  such  committee  is  no  part  of  the 
council,  and  cannot  act  with  it. 

Note  4. — Parties  calling  a council  should  rekr  the  difficulties 
entirely  to  them,  believing  that  the  wisdom  and  piety  of  those 
■whom  they  have  called  will  secure  a careful  investigation,  a**d  a 
just  decision  of  the  case. 

Note  5. — Though  a council  cannot  compel  parties  to  abid^  by 
their  decision,  yet  they  can  refuse  to  act  in  the  matter,  unless 
the  parties  agree  so  to  do. 

Note  6. — It  is  desirable  where  difficulties  need  to  be  referred 
to  a council,  that  all  parties  should  mutually  agree  to  refer,  and 
unite  in  a call.  But  it  is  easy  to  see  that  parties  might,  oftcD 
from  the  very  conviction  that  they  were  in  the  wrong,  refuse  tc* 
do  this.  Such  a refusal  would  make  an  ex-parte  council  neces- 
sary. Otherwise,  the  innocent  would  be  compelled  to  bear  a 
perpetual  wrong. 

Note  7. — Though  no  church  is  obliged  to  send  delegates  to 
sit  iit  any  council,  yet  a call  from  any  respectable  source  should 
be  courteously  treated,  and,  if  practicable,  responded  to,  in  the 
hope  of  doing  good,  allaying  dissension,  raid  promoting  the 
peace  and  prosperity  of  Zion. 

Note  8. — Councils  should  not  be  composed  of  partisans,  nor 
those  who  evidently  favor  one  side  rather  man  the  other.  But 


1 See  First  Part,  chap.  vii.  4,  5. 


THE  BAPTIST  CHURCH  DIRECTORY. 


131 


persons  should  be  called  whose  wisdom  and  piety,  whose  known 
rectitude  and  impartiality  would  be  likely  to  secure  just  results, 
and  give  the  churches  and  the  community  confidence  in  their 
decisions. 

Note  9. — In  the  investigation  and  judgment  of  any  case 
referred  to  them,  a council  should  be  careful  to  have  all  facts 
and  evidences  possible  to  be  obtained,  on  both  sides  the  ques- 
tion, and  touching  all  matters  in  dispute,  so  as  to  render  a just 
and  impartial  decision. 

Note  10. — Parties  calling  a council  should  cheerfully  receive 
its  advice,  and  implicitly  abide  by  its  decision,  unless  such  a 
course  would,  in  their  opinion,  require  them  to  violate  their 
consciences,  or  go  contrary  to  the  word  of  God. 

II. — Associations. 

A State  Convention  is  composed  of  the  pastors 
and  delegates  from  the  churches,  in  a single 
State,  meeting  once  a year,  at  such  time  and 
place  as  they  shall  agree  upon. 

An  Association  is  composed  of  the  churches 
represented  by  the  pastors  and  delegates  ap- 
pointed annually  within  a given  district,  usually 
smaller  than  a State,  and  of  convenient  access, 
meeting  also  once  a year,  as  they  may  decide. 

A Ministers'  Meeting  consists  of  the  ministers 
located  within  a given  and  convenient  district — 
meeting  statedly,  usually  monthly,  for  mutual 
counsel  and  improvement,  and  to  consider  the 
welfare  of  the  churches. 

All  such  Associations , Conventions , Ministers 


132 


THE  BAPTIST  CHURCH  DIRECTORY. 


Meetings  and  the  like,  are  entirely  voluntary. 
No  church  or  individual  is  obliged  to  "unite  with 
them ; and  if  so  united,  can  leave  them  when 
they  wish.  But  while  they  remain  connected 
with  them,  they  must  submit  to  be  governed  by 
their  regulations.  Such  Associations  are  for  fra- 
ternal intercourse,  mutual  counsel,  and  indi- 
vidual improvement,  and  to  further  the  general 
interests  of  religion  within  their  bounds.  They 
have  no  ecclesiastical  authority.  Their  meetings 
should  devote  the  largest  possible  amount  of 
time  to  devotion , and  but  little  to  business  and 
debate. 


III. — Special  Services. 

The  services  attending  the  dedication  of  meet- 
ing-houses, ordination  and  recognition  of  pas- 
tors and  of  newly-organized  churches,  and  others 
of  like  character,  though  prescribed  by  no  scrip- 
tural authority,  are  nevertheless,  as  conventional 
usages,  appropriate  and  profitable.  Their  order 
is  arranged  at  the  discretion  of  those  who  have 
charge  of  them. 

IY. — Societies. 

All  societies  for  Missions , Bible  and  Tract  di& 
tribution , and  other  purposes  of  Christian  bene' 
volence,  are  like  Associations,  voluntary  ; are  of 


THE  BAPTIST  CHURCH  DIRECTORY. 


133 


human,  not  of  divine  appointment ; have  no  con 
trol  over  churches ; and  are  not  immediately 
controlled  by  them.  Their  design  is  to  concen- 
trate and  give  greater  efficacy  to  the  efforts  of 
associated  piety  and  benevolence,  in  the  exten- 
sion of  Christianity. 

Such  societies  should  be  as  few  in  number,  as 
simple  in  construction,  and  as  immediately  un- 
der the  influence  and  direction  of  the  churches 
as  possible. 


Note  1. — It  may  well  be  doubted  whether  the  existence  of 
missionary  and  other  benevolent  societies,  within  a church , act- 
ing in  concert  with  larger  external  societies,  is  desirable,  or  to 
be  encouraged.  For  though  great  good  may  at  times  be  ac- 
complished by  these  societies,  and  their  aim  be  always  good, 
yet  there  is  great  reason  to  fear,  their  tendency  may  be  to  di- 
vert attention  from  the  church , as  the  divinely  appointed 
organization,  for  doing  this  very  work.  They  may  also  tend 
to  relieve  the  church  from  a sense  of  its  legitimate  obligations 
by  throwing  the  responsibility  of  benevolent  action  upon  supple- 
mentary societies.  And  still  more,  they  place  the  management 
and  direction  of  such  affairs  in  the  hands  of  the  society  officers 
rather  than  in  the  hands  of  the  church  and  of  its  officers. 

Note  2. — It  is  a question  of  much  interest,  how  far  a Chris- 
tian shall  identify  himself  with  those  societies  whose  object  is, 
the  suppression  of  prevailing  moral  evils.  It  is  certain  that 
every  Christian  should  encourage,  and  so  far  as  he  can  consist- 
ently, aid  every  good  enterprise.  But  it  is  equally  certain, 
that  no  church  member  should  form  any  connection  with  other 
societies  or  associations  that  will  in  the  least  interfere  with  the 
most  faithful  and  perfect  performance  of  all  his  duties  in  the 


134 


THE  BAPTIST  CHURCH  DIRECTORY. 


church.  The  church  is  a society  divinely  instituted,  for  the 
accomplishment  of  all  the  objects  which  a pious  charity  may 
seek ; and  is  as  simple  in  its  structure,  and  as  efficient  in  its  ac- 
tion as  any  other  can  possibly  be ; and  its  claims  are  first. 

Note  3. — Yet  it  is  but  just  to  say  that  many  moral  and  refor- 
matory societies  have  accomplished  a vast  amount  of  good  in  the 
fields  of  human  want,  which  without  them  would  never  have  been 
accomplished.  It  must  also  be  conceded  that  sometimes  associa- 
tions of  Christian  men  may  reach  evils,  suppress  vices,  and  con- 
tribute to  human  welfare,  where  it  would  be  very  difficult  if  not 
impossible  for  the  same  individuals  acting  through  the  church, 
directly  to  accomplish  the  same  objects.  But  still  it  must  be 
urged,  let  not  the  greater  good  which  the  church  is  constantly 
performing  on  a broader  scale,  be  hindered  by  any  want  of 
faithfulness  or  defect  in  personal  duties  on  the  part  of  its  mem- 
bers by  any  such  external  benevolence. 

Note  4. — As  to  the  propriety  of  church  members  connecting 
themselves  with  secret  societies , it  may  be  said,  that  whether 
these  societies  are  good  or  bad  in  themselves,  all  the  advanta- 
ges they  offer  may  be  obtained  in  other  less  objectionable 
ways ; and  since  connection  with  them  will  be  a grief  to  many, 
and  is  at  best  of  very  questionable  propriety,  the  safer  course 
by  far,  is  to  avoid  them  altogether. 


CHAPTER  XIII. 


ITS  DUTIES. 

The  church  has  duties  peculiar  to  its  organized 
condition,  and  which  are  entirely  distinct  and 
separate  from  those  which  attach  personally  to 
the  individuals  who  compose  it ; duties  which 
each  member  is  to  recognize  and  perform,  be- 
cause  he  is  a member. 


1.  Duties  to  itself. 

The  church  must  care  for  and  keep  itself,  as 
the  “ body  of  Christ,”  and  “ pillar  of  the  truth,” 
in  a condition  which  shall  answer  its  holy  design. 

It  must  preserve  its  character  pure  and  un- 
spotted, putting  away  from  it  all  iniquity  and 
sin.  It  must  preserve  such  order,  and  exercise 
such  a discreet  and  faithful  course  of  discipline, 
as  shall  maintain  vigor,  activity,  and  efficiency  in 
the  body.  It  must  shun  all  alliances  with  wick- 
edness, and  let  its  unequivocal  testimony  be 
always  boldly  and  distinctly  given  on  the  side  of 

135 


136 


THE  BAPTIST  CHURCH  DIRECTORY. 


righteousness  and  truth,  and  against  all  wrong 
and  evil: 


2.  Duties  to  its  Members . 

The  church  should  have  a kind  and  constant 
regard  for  the  welfare  of  each  of  its  members, 
however  weak  or  low,  considering  them  all  as 
the  members  of  one  body,  and  seeking  the  best 
good  of  each,  without  partiality  or  distinction. 
It  should  throw  around  all,  those  safeguards 
to  piety  which  may  prevent  their  wandering ; 
and  when  they  wander,  in  the  spirit  of  meek- 
ness, restore  them.  It  should  comfort  the  trou- 
bled, instruct  the  ignorant,  strengthen  the  feeble, 
and  encourage  the  fainting. 

It  should  maintain,  for  their  edification,  the 
faithful  ministration  of  the  Gospel  and  its  ordi- 
nances, that  they  may  be  built  up,  and  esta- 
blished in  the  truth. 

It  should  console  the  afiiicted,  minister  to  the 
sick,  and  supply  temporal , as  well  as  spiritual 
aid,  to  the  poor  and  needy.  It  is  a reproach  to 
the  church,  when  its  poor  members  are  com- 
pelled to  receive  supplies  for  the  necessities  of  life 
from  the  charities  of  the  world,  ministered  by 
stranger  hands,  or  else  pine  in  want,  while  their 
brethren  have  enough  and  to  spare. 


THE  BAPTIST  CHURCH  DIRECTORY.  137 

3.  Duties  to  the  Ministry . 

So  far  as  may  be  in  its  power,  the  church 
should  labor  to  supply  a gospel  ministry  for  the 
destitute  everywhere.  But  especially  is  it  the 
duty  of  each  church,  to  maintain  that  ministry 
in  its  own  midst,  by  securing  the  labors  of  a 
pious,  faithful,  and  competent  man,  as  its  pastor. 

It  is  their  duty  to  give  that  pastor  their  gene- 
rous sympathy  and  confidence  ; to  be  respect- 
fully affectionate,  in  all  their  intercourse  with  him 
most  sedulously  and  sacredly  to  guard  his  repu- 
tation and  influence.  They  should  also  give  him 
a liberal  and  generous  pecuniary  support,  which 
shall  place  him  not  only  above  absolute  want, 
but  also  above  the  perpetual  vexations  and  dis- 
couragements of  anxiety  and  care  concerning 
temporal  things. 

They  should  constantly  sustain  him  by  their 
prayers  and  holy  living,  sanctioning  and  second- 
ing the  Gospel  he  preaches  ; profiting  themselves 
by  his  ministry,  and  commending  its  excellence 
to  all  men. 

4.  Duties  to  the  Cause  of  Christ . 

The  church,  while  it  labors  according  to  its 
ability  in  its  own  sphere,  for  these  objects,  should 
also  give  its  countenance  and  encouragement,  its 


138 


THE  BAPTIST  CHURCH  DIRECTORY. 


sympathies  and  prayers,  to  every  true  Christian 
disciple,  and  Christian  church,  of  whatever  de- 
nomination, in  their  efforts  for  the  universal 
spread  of  the  Redeemer’s  kingdom. 

It  should  encourage  and  aid  the  work  of  mis- 
sions, Bible  distribution,  Sabbath-schools,  and 
the  like,  to  the  extent  of  its  ability.  It  should 
also  give  its  influence  in  favor  of  all  consistent 
attempts  to  suppress  evil  of  every  kind,  and  in 
every  possible  way  show  itself  the  friend  and  pa- 
tron of  all  virtue — the  enemy  and  opposer  of  all 
sin. 


5.  Duties  to  the  World. 

The  church  owes  many  and  important  duties 
to  the  impenitent  world.  It  is  for  the  benefit  of 
unregenerate  men  it  is  maintained,  as  the  salt  of 
the  earth. 

It  should  carefully  and  constantly  furnish  such 
opportunities  and  methods  of  religious  instruc- 
tion for  children  and  the  young,  as  shall,  by  the 
blessing  of  God,  fortify  them  against  the  tempta- 
tions of  error  and  sin,  imbue  their  minds  with 
religious  sentiments,  and  secure  their  salvation. 

It  should  seek  by  the  force  of  its  godly  examples 
and  the  influence  of  its  pious  spirit,  to  pervade 
and  sanctify  all  departments  of  society.  Civil 


THE  BAPTIST  CHURCH  DIRECTORY. 


139 


laws  and  social  institutions  should  feel  the  power 
of  its  salutary  energy,  and  the  best  welfare  of 
humanity  be  secured. 

It  should  also,  and  especially,  labor  to  give 
the  Gospel  to  every  creature,  that  whosoever  be* 
lieveth  may  be  saved. 


CHAPTER  XIV. 


ITS  PRIVILEGES. 

The  church,  as  the  body  of  Christ,  the  lighi 
of  the  world,  and  the  home  of  the  redeemed  on 
earth,  affords  peculiar  privileges  to  all  who  enjoy 
its  friendship  or  share  its  communion.  Every 
Christian  should  live  within  the  church,  receiv- 
ing its  blessings  and  laboring  for  its  welfare. 


1.  Its  Worship. 

True,  its  worship  may  be  enjoyed  by  those 
who  are  not  its  members,  but  not  to  the  same 
extent — not  with  that  entire  freedom,  pleasure, 
and  spiritual  profit.  How  great  a privilege  this 
is  those  well  know  who  have  enjoyed  it,  and 
still  ardently  desire,  but  are  deprived  of  it. 

And  of  all  the  associations  of  men,  the  Christ- 
ian Church  alone  furnishes  thus  the  blessing  of  a 
pure  and  true  spiritual  worship  for  the  people 
of  God. 

140 


THE  BAPTIST  CHURCH  DIRECTORY. 


141 


2.  Its  Ordinances . 

For  believers  to  be  allowed  the  administra- 
tion of  Gospel  ordinances — to  be  baptized  into 
the  Redeemer’s  name,  and  the  likeness  of  his 
death — to  take  the  sacred  symbols  of  his  dying 
love  ; these  are  privileges  most  sacred  and  impor- 
tant. They  distinctly  reveal  the  grace  of  God 
to  sinners,  and  bring  the  penitent  soul  into  closer 
communion  with  Christ. 

3.  Its  Fellowship. 

To  enjoy  association  with  the  godly,  share 
m their  counsels  and  their  friendship — having 
fellowship  in  their  joys  and  sorrows,  their  sym- 
pathies and  their  prayers  alike — encouraging 
each  other’s  hearts,  and  confirming  each  other’s 
faith,  while  as  fellow-pilgrims  they  travel  a toil- 
some path.  These  are  blessings  which  the  pure 
in  heart  will  always  prize,  though  the  vicious 
and  the  worldly  may  neglect  or  despise  them. 

4.  Its  Watch-care. 

Thus,  also,  is  the  favor  great,  that  each  can 
enjoy  the  watch-care  of  pious  sympathy  and 
of  brotherly  love  from  all  the  others.  This 
kind  care  points  out  dangers  to  be  avoided,  and 
mercies  to  be  obtained.  It  kindly  takes  by 


142 


THE  BAPTIST  CHURCH  DIRECTORY. 


the  hand,  and  gently  leads,  along  life’s  rough 
places,  the  weak  and  the  fainting  ; and  in  the 
spirit  of  the  , good  shepherd,  seeks  out  and 
restores  the  straying  ones  of  the  flock. 

5.  Its  Instruction . 

The  church  is  the  school  in  which  the  disci- 
ple is  instructed  and  trained,  from  his  spiritual 
infancy  to  his  maturity  and  meetness,  for  the 
inheritance  above.  Chiefly  by  the  ministration 
of  the  Gospel,  but  also  by  all  the  services  and 
duties  in  which  he  engages — by  all  the  discipline 
to  which  he  is  subjected — by  all  he  suffers  and 
all  he  enjoys — by  all  his  own  experiences  of 
godliness,  and  by  all  his  intercourse  with  others. 

These,  sanctified  and  succeeded  by  the  Holy 
Spirit,  are  gradually  but  constantly  educating 
the  disciple  for  more  enlarged  spheres  of  useful- 
ness on  earth,  and  for  that  higher  state  of  service 
and  of  bliss  for  which  he  is  preparing.  They 
are  constantly  acting  to  dissipate  his  ignorance 
and  his  errors,  and  nourish  his  divine  life,  until 
he  shall  attain  its  full  measure,  and  be  complete 
in  Christ. 

Great  are  the  privileges,  rich  the  blessings, 
which  Christ  gives  his  people  in  and  through  his 
church. 


CHAPTER  XV. 


ITS  PIETY. 

The  personal  godliness  of  its  individual  mem- 
bers constitutes,  the  piety  of  the  Christian 
Church.  Their  practical  conformity  to  the  Gos- 
pel adorns  the  doctrines  of  the  Saviour  in  all 
things.  The  cultivation  and  practice  of  that 
piety  demands  the  serious  and  constant  regard  of 
every  Christian. 


1.  Prayer / 

Prayer  is  one  of  the  most  important  of  duties , 
one  of  the  most  important  of privileges.  It  is  the 
Christian’s  “ vital  breath,”  his  “ native  air.” 

(a.)  Secret  Prayer . — No  one  can  long  main- 
tain the  life  of  godliness,  in  his  own  soul,  or 
honor  his  profession  of  love  to  Christ,  or  usefully 
perform  the  duties  of  a Christian,  who  is  not  in 
the  daily  habit  of  secret  prayer.  Every  day 
should  he  retire  to  his  closet,  and  free  from  all 


1 See  Part  First,  chaps,  v.,  ii. 


148 


144 


THE  BAPTIST  CHURCH  DIRECTORY. 


outward  and  worldly  interruption,  hold  com- 
munion with  God. 

On  rising  in  the  morning,  and  retiring  at 
night,  are  specially  appropriate,  as  occasions  for 
prayer.  Yet,  besides  this,  it  should  be  enjoyed 
as  often  as  practicable.  Indeed,  a spirit  of  cease- 
less prayer  should  be  cherished,  and  the  heart 
often  be  lifted  heavenward  in  holy  communion. 
Almost  every  case  of  backsliding  begins  in  a 
neglect  of  secret  prayer. 

(&.)  Family  Prayer . — Every  Christian  parent 
should  see  that  daily  prayer  be  offered  in  the 
family.  No  day  should  pass,  under  the  ordinary 
circumstances  of  life,  but  that  the  divine  good- 
ness be  acknowledged  at  the  household  altar. 
Reading  some  portion  of  the  Scriptures  should 
accompany  these  family  devotions  ; and  singing 
also,  where  that  is  practicable.  The  whole  ser- 
vice should  be  very  short,  lest  it  weary  and  be 
irksome,  rather  than  pleasant.  At  such  occa- 
sions, every  member  of  the  family  should  be 
present — especially  should  the  children  and  do- 
mestics come  under  the  sacred  influence. 

( c .)  Social  Prayer . — Every  Christian  should 
consider  it  a duty  and  a delight,  to  assist  in  sus- 
taining those  services  of  social  worship,  for 
prayer  and  exhortation,  which  the  members  of 
the  church  observe.  It  is  a great  help  to  piety, 


THE  BAPTIST  CHURCH  DIRECTORY. 


145 


and  indeed  it  is  difficult  for  a church  to  preserve 
its  spirituality  and  efficiency  without  it. 

(d.)  Special  Prayer . — Every  Christian  should, 
also,  make  it  a point  to  offer  special  prayer  for 
the  church,  its  pastor,  the  success  and  universal 
spread  of  the  Gospel,  the  conversion  of  particu- 
lar persons;  in  short,  for  all  those  objects  which 
he  is  particularly  desirous  the  grace  of  God 
shall  accomplish. 

2.  Beading  the  Scriptures . 

The  Scriptures  are  able  to  make  us  wise  unto 
salvation.  By  these  alone  is  the  knowledge  of 
Christ  Jesus  our  Lord.  Therein  is  disclosed  the 
character  both  of  God  and  man;  and  the  way 
of  life  is  revealed  to  human  wretchedness,  in  the 
word  of  God.  “Search  the  Scriptures.” 

Their  precepts  enlighten  the  mind,  their  spirit 
sanctifies  the  heart ; more  to  be  desired  are  they 
than  gold.  An  ignorant  Christian  is  without 
excuse,  with  the  Bible,  the  treasury  of  divine 
wisdom,  in  his  hands. 

While  one  should  read  the  Scriptures  with 
prayer,  he  should  pray  while  reading  the  Scrip- 
tures, for  the  Holy  Spirit  to  guide  him  to  a 
correct  and  profitable  understanding  of  them. 
Some  single  portion,  treasured  in  the  mind  and 
made  the  theme  of  prayerful  meditation,  will 


i 


146 


THE  BAPTIST  CHURCH  DIRECTORY. 


prove  of  the  greatest  possible  advantage  to  the 
Christian. 


3.  The  Communion.1 

A punctual  and  prayerful  attendance  on,  and 
enjoyment  of,  the  ordinance  of  the  Lord's  Sup- 
per , is  far  too  little  thought  of,  and  too  lightly 
esteemed,  as  an  indication  of  personal  piety,  and 
also  as  a means  of  religious  prosperity  and 
growth  in  grace. 

It  is  surprising  that  so  many  Christians  can 
neglect  that  sacred  symbolic  rite.  How  can  the 
disciple,  who  trusts  in  atoning  blood  for  salva- 
tion, neglect  the  table  where  are  spread  the 
emblems  of  a Saviour’s  dying  love?  Shall  we 
forget  his  example,  and  disregard  what  he  bade 
his  disciples  to  remember  and  do  ? 

Some  absent  themselves  from  the  communion 
from  mere  indifference,  some  because  they  are 
grieved  with  their  brethren,  and  some  because 
they  do  not  think  themselves  worthy  to  be  there. 
All  these  views  are  false,  most  unjust  and  un- 
generous to  Christ,  and  most  injurious  to  them- 
selves and  to  the  church.  The  example  is  un- 
happy on  others,  and  especially  on  the  young 
members.  No  one  ever  found  that  a neglect  of 


1 See  Part  First,  chap.  iii.  2. 


THE  BAPTIST  CHURCH  DIRECTORY. 


147 


the  Lord’s  Supper  has  cured  a cold  heart,  or 
reclaimed  a backslidden  life,  or  removed  any 
grievance  or  difficulty  from  among  brethren. 

The  humble,  prayerful,  and  spiritually  minded 
Christian,  will  esteem  it  one  of  his  richest  privi- 
leges, that  he  can  come  to  the  table  of  his  divine 
Lord,  and  there  remember  and  celebrate  the 
love  that  saved  him.  It  cheers  his  heart,  it 
brightens  his  hope,  and  strengthens  his  faith ; 
nor  will  he  ever  be  absent  from  so  sacred  a place, 
when  he  can  be  there. 

4.  Brotherly  Love . 

The  spirit  and  practice  of  Christian  harmony 
and  union , by  which  the  disciples  of  Christ  live 
together  in  the  bonds  of  peace,  loved  and  loving 
one  another,  bearing  with  each  other’s  faults, 
and  still  being  kind ; this  is  one  of  the  chief 
excellences  of  the  Christian  spirit  and  character. 

This  also  constitutes  one  of  the  strongest  argu- 
ments in  favor  of  religion  that  can  be  urged  on 
the  impenitent  and  unbelieving.  Hatred  and 
variance,  contention  and  strife,  are  not  the  spirit 
of  Christ,  and  should  have  no  place  in  the  hearts 
or  intercourse  of  his  people. 

5.  Benevolence . 

A generous  benevolence  the  Gospel  inculcates. 


118  THE  BAPTIST  CHURCH  DIRECTORY. 

It  was  the  spirit  of  Christ,  and  is  the  spirit  of  all 
his  sincere  followers.  “ Freely  ye  have  received, 
freely  give,55  not  only  the  blessings  of  grace,  but 
equally  every  blessing  needed ; all  of  which 
alike,  are  the  gifts  of  our  Heavenly  Father’s 
goodness. 

To  feed  the  hungry,  clothe  the  naked,  visit 
the  sick,  supply  the  wants  of  the  destitute,  is  an 
honor  to  the  Christian  name.  And  to  do  this, 
not  only  to  those  who  are  of  the  household  of 
faith,  but  even  to  the  unthankful  and  the  unkind, 
in  imitation  of  the  divine  beneficence.  It  is  a 
reproach  to  the  Christian  profession  when  its 
disciples  shut  up  their  bowels  of  compassion 
against  the  poor. 


6.  Integrity . 

It  might  seem  unnecessary  to  speak  of  the 
practice  of  integrity  as  a Christian  virtue ; yet, 
it  should  be  constantly  cultivated  and  observed. 

The  Christian  should  be  a man  of  perfect 
honesty  with  both  God  and  men ; upright,  just, 
and  truthful  in  all  his  dealings,  having  a sacred 
regard  for  his  word ; pure  in  all  his  conduct, 
generous  and  honorable  in  all  his  dealings,  and 
without  reproach  or  blame  before  the  world. 


THE  BAPTIST  CHURCH  DIRECTORY.  149 


7.  Spirituality. 

The  Christian  should  cherish  that  spirituality 
of  mind  which  is  the  life  of  religion,  and  the 
opposite  of  worldlymindedness,  selfishness,  sen- 
suality, and  lust.  To  have  the  “ conversation  in 
heaven,”  and  the  affections  set  on  things  divine, 
this  is  the  nature  and  delight  of  one  who  is  born 
from  above,  and  has  a new  heart  and  a right 
spirit  renewed  within  him. 

8.  Consistency. 

In  nothing  is  Christian  consistency  more  appa- 
rent and  marked  than  in  setting  an  example 
which  will  be  safe  for  others  to  follow. 

Let  him  shun  every  appearance  of  evil,  by 
avoiding  those  habits,  indulgences,  and  recrea- 
tions which  are  of  evil  tendency , and  would  be 
dangerous,  at  least  for  others,  to  practice,  lest 
some,  unhappily  following  his  footsteps,  should 
fall  and  perish.  The  devout.  Christian  will  deny 
himself  even  lawful  pleasures  and  pursuits,  if 
there  is  danger  that  others  may  take  occasion 
thereby  to  commit  sin. 

9.  Forgiveness. 

The  spirit  of  forgiveness  should  be  earnestly 
cherished  as  a vital  element  of  piety.  The 


150 


THE  BAPTIST  CHURCH  DIRECTORY. 


Christian  should  forgive  the  injuries  and  hostili- 
ties of  the  envious  and  the  malicious ; much 
more,  the  fancied  or  real  wrongs  of  friends,  even 
as  he  has  been  or  hopes  to  be  forgiven. 

He  should  do  good  to  them  that  hate  him,  and 
pray  for  those  who  despitefully  use  him.  So 
Christ  did  ; and  so  his  disciples  can  best  subdue 
their  enemies  and  imitate  their  Redeemer. 
Much  more  should  the  offences  which  some- 
times arise  among  brethren  be  freely  and 
cheerfully  forgiven. 

10.  Self-Examination . 

But  few  Christian  duties  are  more  important, 
and  perhaps  few  are  more  neglected  than  that  of 
self-examination.  It  should  be  habitually  and 
frequently  performed,  not  so  much  because  it  is 
pleasant  as  because  it  is  profitable . Recause  it 
reveals  to  the  disciple  his  faults  and  his  infirmi- 
ties ; shows  both  how  weak  and  how  unworthy 
he  is,  and  thus  enables  him  to  guard  against 
future  temptations,  and,  most  of  all,  drives  him 
to  the  Mercy  Seat,  where  alone  his  strength  is 
to  be  found. 

Without  this  exercise  frequently  resorted  to, 
which  indeed  may  be  as  painful  as  it  is  useful, 
the  Christian  can  know  but  little  of  himself,  and 
little  of  that  grace  which  sustains  him.  Bat  wfith 


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151 


it,  every  Christian  virtue  is  cherished;  he  be- 
comes humbly  confident,  and  meekly  bold,  in 
the  fight  of  faith,  and  adorns  the  doctrines  of 
godliness  and  the  profession  he  has  made. 

11.  Religious  Fasting. 

There  are  different  opinions  entertained  by 
the  wise  and  the  good,  respecting  religious  fast- 
ing as  a means  of  sanctification  and  growth  in 
grace.  It  cannot,  however,  be  doubted  that  the 
Scriptures  give  abundant  countenance  to  the 
custom,  and  that  many  of  the  most  conspicuous 
examples  of  personal  piety  mentioned  there, 
either  habitually  or  occasionally  practised  it — 
not  to  forget  the  example  of  our  divine  Redeemer 
himself. 

In  times  of  great  trial  or  temptation,  or  at 
ordinary  times,  to  gain  higher  degrees  of  reli- 
gious joy,  and  greater  spirituality  of  mind,  or  to 
secure  greater  spiritual  blessings  for  others, 
many  of  the  godly  in  all  ages  have  been  accus- 
tomed to  retire  as  much  as  possible  from  the 
world,  denying  themselves  ordinary  food  and  the 
usual  enjoyments  and  pleasures  of  life,  and  find 
the  blessings  they  sought  in  devout  humiliation, 
and  protracted  and  earnest  communion  with 
God. 


CHAPTER  XVI. 


ITS  DOCTRINES. 

All  evangelical  Christian  churches  profess  to 
take  the  Holy  Scriptures  as  their  only  and  suf- 
ficient guide  in  matters  of  faith  and  doctrine. 
To  believe  what  the  Bible  teaches  in  this  respect 
— nothing  more,  nothing  less — is  to  believe  right 
— nothing  more  and  nothing  less. 

It  is  contrary  to  the  enlightened  conscience 
and  judgment  of  every  Christian,  for  any  church 
or  individual  to  construct  a religious  creed,  sepa- 
rate from  and  independent  of  the  Bible,  and  re- 
quire each  member  of  a churffl^to  assent  and 
subscribe  to  that,  even  though  such  a creed  be 
professedly  founded  on,  and  in  many  things  in 
accordance  with,  the  Scriptures.  If  one  believes 
what  the  Bible  teaches,  and  as  the  Bible  teaches, 
he  believes  enough. 

But  since  different  persons  understand  and 
interpret  the  Bible  differently,  and  draw  con- 
tradictory doctrines  from  the  same  Scriptures, 
it  is  perhaps  desirable  that  each  church  and 

152 


THE  BAPTIST  CHURCH  DIRECTORY. 


153 


each  individual  should  have  carefully  drawn 
out  and  written  down,  in  concise  and  expressive 
language,  what  they  understand  the  Scriptures 
to  teach.  These  are  sometimes  called  “ con- 
fessions of  faith”  They  are  the  understood 
teachings  of  the  Bible,  expressed  perhaps  in 
other  words  for  convenience,  and  are  important 
as  a standard  of  reference  and  information, 
briefly  expressing  and  explaining  what  are  be- 
lieved  to  be  the  fundamental  doctrines  taught  in 
the  Scriptures,  and  are  also  a convenient  method 
of  ascertaining  whether  the  faith  of  others  agrees 
with,  or  is  contrary  to,  their  own. 

The  most  of  churches  have  a Confession  of 
Faith  printed  and  distributed  among  the  mem- 
bers. These  are  not  verbally  the  same  in  all 
churches,  but  substantially  alike  as  to  the  doc- 
trines they  express.  The  following  form,  usually 
called  the  “ New  Hampshire  Confession  of 
Faith,5’  is  now  extensively  adopted  by  the 
churches  North  and  East,  while  the  “ Philadel- 
phia Confession  of  Faith,55  is  very  generally  in 
use  at  the  South.  The  latter  is  substantially  the 
“ London  Confession  of  Faith,”  first  published 
in  the  year  1689.  It  is  much  more  full  than 
the  one  given  below,  occupying  too  much  space 
for  insertion  in  this  work,  and  is  higher  in  its 
tone  as  to  the  doctrines  of  grace.  They  do  not 
7* 


154 


THE  BAPTIST  CHURCH  DIRECTORY. 


in  any  sense,  however,  contradict  each  other. 
Besides  these,  there  are  many  others,  adopted 
by  single  churches,  or  Associations,  but  with  no 
very  essential  doctrinal  differences. 

These  do,  of  course,  set  forth  but  a small  part  of 
what  the  Scriptures  teach,  and  are  simply  de- 
signed to  present  a few  of  the  leading  and  most 
prominent  doctrines. 

I. — The  Scriptures. 

We  believe  that  the  Holy  Bible  was  written 
by  men  divinely  inspired,  and  is  a perfect  trea- 
sure of  heavenly  instruction  ; 1 that  it  has  God 
for  its  author,  salvation  for  its  end,2  and  truth 
without  any  mixture  of  error  for  its  matter  ; 3 
that  it  reveals  the  principles  by  which  God  will 
judge  us  ; 4 and  therefore  is,  and  shall  remain  to 
the  end  of  the  world,  the  true  centre  of  Christ- 
ian union,6  and  the  supreme  standard  by  which 
all  human  conduct,  creeds,  and  opinions  should 
be  tried.6 


Places  in  the  Bible  where  taught . 
i 2 Tim.  iii.  16,  17.  All  Scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness ; that  the  man  of  God  may  be 
perfect,  thoroughly  furnished  unto  all  good  works.  Also, 
2 Pet.  i.  21.  2 Sam.  xxiii.  2.  Acts  i.  16  ; iii.  21.  John  x.  85. 

Luke  xvi.  29-31.  Ps.  cxix.  111.  Rom.  iii.  1,  2. 


THE  BAPTIST  CHURCH  DIRECTORY. 


155 


5 2 Tim.  iii.  15.  Able  to  make  thee  wise  unto  salvation. 
Also,  1 Pet.  i.  10-12.  Acts  xi.  14.  Rom.  i.  16.  Mark  xvi. 
16.  John  v.  38,  39. 

3 Proverbs  xxx.  5,  6.  Every  word  of  God  is  pure.  Add 
thou  not  unto  his  words,  lest  he  reprove  thee,  and  thou  be 
found  a liar.  Also,  John  xvii.  17.  Rev.  xxii.  18,  19.  Rom. 
iii.  4. 

4 Rom.  ii.  12.  As  many  as  have  sinned  in  the  law,  shall  be 

judged  by  the  law.  John  xii.  47,  48.  If  any  man  hear  my 
words — the  word  that  I have  spoken,  the  same  shall  judge  him 
in  the  last  day.  Also,  1 Cor.  iv.  3,  4.  Luke  x.  10-16 ; xii. 
47, 48.  * 

5 Phil.  iii.  16.  Let  us  walk  by  the  same  rule  ; let  us  mind  the 

same  thing.  Also,  Ephes.  iv.  3-6.  Phil.  ii.  1,  2.  1 Cor.  i.  10. 

1 Pet.  iv.  11. 

6 1 John  iv.  1.  Beloved,  believe  not  every  spirit,  but  try  the 

spirits  whether  they  are  of  God.  Isaiah  viii.  20.  To  the  law 
and  to  the  testimony ; if  they  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them.  1 Thess.  v.  21.  Prove 
ail  things.  2 Cor.  xiii.  5.  Prove  your  own  selves.  Also,  Acts 
xvii.  11.  1 John  iv.  6.  Jude  3d  v.  Ephes.  vi.  17.  Ps.  cxix. 

59,  60.  Phil.  i.  9-11. 


II. — The  True  God. 

We  believe  the  Scriptures  teach  that  there  is 
one,  and  only  one,  living  and  true  God,  an  infi- 
nite, intelligent  Spirit,  whose  name  is  Jehovah, 
the  Maker  and  Supreme  Euler  of  Heaven  and 
Earth  ; 1 inexpressibly  glorious  in  holiness,2  and 
worthy  of  all  possible  honor,  confidence  and 
love  ; 3 that  in  the  unity  of  the  Godhead  there 
are  three  persons,  the  Father,  the  Son,  and  the 


156  THE  BAPTIST  CHURCH  DIRECTORY. 

Holy  Ghost ; 4 equal  in  every  divine  perfection, 
and  executing  distinct  but  harmonious  offices  in 
the  great  work  of  redemption.6 

Places  in  the  Bible  where  taught . 

1 John  iv.  24.  God  is  a Spirit.  Ps.  cxlvii.  5.  His  under- 
standing  is  infinite.  Ps.  lxxxiii.  18.  Thou  whose  name  alone 
is  JEHOVAH,  art  the  Most  High  over  all  the  earth.  Heb.  iii. 
4.  Rom.  i.  20.  Jer.  x.  10. 

2 Ex.  xv.  11.  Who  is  like  unto  Thee — glorious  in  holiness'? 

Isa.  vi.  3.  1 Pet.  i.  15,  16.  Rev.  iv.  6-8. 

3 Mark  xii.  30.  Thou  slialt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and 
with  all  thy  strength.  Rev.  iv.  11.  Thou  art  worthy,  0 Lord, 
to  receive  glory,  and  honor,  and  power : for  thou  hast  created 
all  things,  and  for  thy  pleasure  they  are  and  were  created. 
Matt.  x.  37.  Jer.  ii.  12,  13. 

4 Matt,  xxviii.  19.  Go  ye  therefore  and  teach  all  nations, 

baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  John  xv.  26.  When  the  comforter  is  come, 
whom  I will  send  you  from  the  Father,  even  the  Spirit  of  Truth, 
which  proceedeth  from  the  Father,  he  shall  testify  of  me. 
1 Cor.  xii.  4-6.  1 John  v.  7. 

6 John  x.  30.  I and  my  Father  are  one.  John  v.  17  ; xiv. 
23 ; xvii.  5,  10.  Acts  v.  3,  4.  1 Cor.  ii.  10,  11.  Phil.  ii.  5,  6. 

6 Ephes.  ii.  18.  For  through  Him  [the  Son]  we  both  have 
an  access  by  one  Spirit  unto  the  Father.  2 Cor.  xiii.  14.  The 
grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost,  be  with  you  all.  Rev.  i.  4,  5 
Comp.  ii.  7. 


III. — The  Fall  of  Man. 

We  believe  the  Scriptures  teacli  that  Man  was 


THE  BAPTIST  CHURCH  DIRECTORY.  157 


created  in  holiness,  under  the  law  of  his  Maker 
but  by  voluntary  transgression  fell  from  that 
holy  and  happy  state  ; 2 in  consequence  of  which 
all  mankind  are  now  sinners,3  not  by  constraint 
but  choice  ; 4 being  by  nature  utterly  void  of  that 
holiness  required  by  the  law  of  God,  positively 
inclined  to  evil ; and  therefore  under  just  con- 
demnation to  eternal  ruin,6  without  defence  or 
excuse.6 

Places  in  the  Bible  where  taught . 

1 Gen.  i.  27.  God  created  man  in  his  own  image.  Gen.  i.  31. 
And  God  saw  every  thing  that  he  had  made,  and  behold,  it  was 
very  good.  Eccles.  vii.  29.  Acts  xvii.  26.  Gen.  ii.  16. 

2 Gen.  iii.  6-2L  And  when  the  woman  saw  that  the  tree 
was  good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a 
tree  to  be  desired  to  make  one  wise  ; she  took  of  the  fruit 
thereof,  and  did  eat ; and  gave  also  unto  her  husband  with  her, 
and  he  did  eat.  Therefore  the  Lord  God  drove  out  the  man  ; 
and  he  placed  at  the  east  of  the  garden  of  Eden,  Cherubims, 
and  a flaming  sword  which  turned  every  way  to  keep  the  way 
of  the  tree  of  life.  Rom.  v.  12. 

3 Rom.  v.  19.  By  one  man’s  disobedience  many  were  made 
sinners.  John  iii.  6.  Ps.  li.  5.  Rom.  v.  15-19;  viii.  7. 

4 Isa.  liii.  6.  We  have  turned,  every  one  to  his  own  way. 
Gen.  vi.  12.  Rom.  iii.  9-18. 

5 Eph.  ii.  1-3.  Among  whom  also  we  all  had  our  conversa- 
tion in  times  past  in  the  lusts  of  our  flesh,  fulfilling  the  desires 
of  the  flesh  and  of  the  mind  ; and  were  by  nature  the  children  of 
wrath  even  as  others.  Rom.  i.  18.  For  the  wrath  of  God  is 
revealed  from  heaven  against  all  ungodliness  and  unrighteous- 
ness of  men,  who  hold  the  truth  in  unrighteousness.  Rom.  i. 
82  ; ii.  1-16.  Gal.  iii.  10.  Matt.  xx.  15. 


158 


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6 Ez.  xviii.  19,  20.  Yet  say  ye,  Why?  doth  not  the  son  bear 
£he  iniquity  of  the  father?  The  soul  that  sinneth  it  shall  die. 
The  son  shall  not  bear  the  iniquity  of  the  father,  neither  shall 
the  father  bear  the  iniquity  of  the  son  ; the  righteousness  of  the 
righteous  shall  be  upon  him,  and  the  wickedness  of  the  wicked 
shall  be  upon  him.  Rom.  i.  20.  So  that  they  are  without  ex- 
cuse. Rom.  iii.  19.  That  every  mouth  maybe  stopped  and  all 
the  world  may  become  guilty  before  God.  Gal.  iii.  22. 

IV. — The  Way  of  Saltation. 

We  believe  the  Scriptures  teach  that  the  sal- 
vation of  sinners  is  wholly  of  grace;1  through 
the  mediatorial  offices  of  the  Son  of  God  ; 2 who 
by  the  appointment  of  the  Father,  freely  took 
upon  him  our  nature,  yet  without  sin  ; 3 honored 
the  divine  law  by  his  personal  obedience,4  and 
by  his  death  made  a full  atonement  for  our 
sins; 6 that  having  risen  from  the  dead, he  is  now 
enthroned  in  heaven; 6 and  uniting  in  his  won- 
derful person  the  tenderest  sympathies  with 
divine  perfections,  he  is  every  way  qualified  to 
be  a suitable,  a compassionate,  and  an  all-suffi- 
cient Saviour.7 

Places  in  the  Bible  where  taught . 

1 Eph.  ii.  5.  By  grace  ye  are  saved.  Matt,  xviii.  11.  1 John 
iv.  10.  1 Cor.  iii.  5-7.  Acts  xv.  11. 

a John  iii.  16.  For  God  so  loved  the  world  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life.  John  i.  1-14.  Heb.  iv.  14; 
xii.  24. 


THE  BAPTIST  CHURCH  DIRECTORY. 


159 


* Phil.  ii.  6,  7.  Who  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God;  but  made  himself  of  no  reputa- 
tion, and  took  upon  him  the  form  of  a servant,  and  was  made  in 
the  likeness  of  men.  Heb.  ii.  9;  ii.  14.  2 Cor.  v.  21. 

4 Isa.  xlii.  21.  The  Lord  is  well  pleased  for  his  righteousness’ 
sake  : he  will  magnify  the  law  and  make  it  honorable.  Phil.  ii. 
8.  Gal.  iv.  4.  5.  Rom.  iii.  21. 

5 Isa.  liii.  4,  5.  He  was  wounded  for  our  transgressions,  he 

was  bruised  for  our  iniquities ; the  chastisement  of  our  peace 
was  upon  him ; and  with  his  stripes  we  are  healed.  Matt.  xx. 
28.  Rom.  iii.  21 ; iv.  25-26.  1 John  iv.  10;  ii.  2.  1 Cor.  xv. 

1-3.  Heb.  ix.  13-15. 

6 Heb.  i.  8.  Unto  the  Son  he  saith,  Thy  throne,  0 God,  is  for 
ever  and  ever.  Heb.  i.  3 ; viii.  1.  Col.  iii.  1-4. 

7 Heb.  vii.  25.  Wherefore  he  is  able  also  to  save  them  to  the 
utmost  that  come  unto  God  by  him,  seeing  he  ever  liveth  to 
make  intercession  for  them.  Col.  ii.  9.  For  in  him  dwelleth 
all  the  fullness  of  the  Godhead  bodily.  Heb.  ii.  18.  In  that  he 
himself  hath  suffered,  being  tempted,  he  is  able  to  succor  them 
that  are  tempted.  Heb.  vii.  26.  Ps.  lxxxix.  19.  Ps.  xlv. 

Y. — Justification. 

We  believe  the  Scriptures  teach  that  the  great 
Gospel  blessing  which  Christ 1 secures  to  such  as 
believe  in  him  is  justification ; 2 that  justification 
includes  the  pardon  of  sin,3  and  the  promise  of 
eternal  life  on  principles  of  righteousness;4  that 
it  is  bestowed,  not  in  consideration  of  any  works 
of  righteousness  which  we  have  done,  but  solely 
through  faith  in  the  Redeemer’s  blood  ; 6 by  vir- 
tue of  which  faith  his  perfect  righteousness  is 
freely  imputed  to  us  of  God  ; 6 that  it  brings  us 


160 


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into  a state  of  most  blessed  peace  and  favor  with 
God,  and  secures  every  other  blessing  needful 
for  time  and  eternity.7 

Places  in  the  Bible  where  taught. 

1 John  i.  16.  Of  his  fullness  have  all  we  received.  Eph.  iii.  8. 

2 Acts  xiii.  39.  By  him  all  that  believe  are  justified  from  all 
things.  Isa.  iii.  11,  12.  Rom.  viii.  1. 

3 Rom.  v.  9.  Being  justified  by  his  blood,  we  shall  be  saved 
from  wrath  through  him.  Zech.  xiii.  1.  Matt.  ix.  6.  Acts 
x.  43. 

4 Rom.  v.  17.  They  which  receive  the  abundance  of  grace 

and  of  the  gift  of  righteousness,  shall  reign  in  life  by  one, 
Jesus  Christ.  Titus  iii.  5,  6.  1 Pet.  iii.  7.  1 John  ii.  25. 

Rom.  v.  21. 

6 Rom.  iv.  4,  5.  Now  to  him  that  worketh  is  the  reward  not 
reckoned  of  grace,  but  of  death.  But  to  him  that  worketh  not, 
but  believe th  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness.  Rom.  v.  21 ; vi.  23.  Phil.  iii.  7-9. 

6 Rom.  v.  19.  By  the  obedience  of  one  shall  many  be  made 

righteous.  Rom.  iii.  24-26  ; iv.  23-25.  1 John  ii.  12. 

7 Rom.  v.  1,  2.  Being  justified  by  faith,  we  have  peace  with 

God,  through  our  Lord  Jesus  Christ ; by  whom  also  we  have 
access  by  faith  into  this  grace  wherein  we  stand,  and  rejoice  in 
hope  of  the  glory  of  God.  Rom.  v.  3.  We  glory  in  tribula 
tions  also.  Rom.  v.  11.  We  also  joy  in  God.  1 Cor.  i.  30,  31. 
Mat.  vi.  33.  1 Tim.  iv.  8. 

VI. — The  Freeness  of  Salvation. 

We  believe  the  Scriptures  teach  that  the 
blessings  of  salvation  are  made  free  to  all  by  the 
Gospel ; 1 that  it  is  the  immediate  duty  of  all  to 
accept  them  by  a cordial,  penitent  and  oledient 


THE  BAPTIST  CHURCH  DIRECTORY.  161 

faith ; 2 and  that  nothing  prevents  the  salvation 
of  the  greatest  sinner  on  earth,  but  his  own 
determined  depravity  and  voluntary  rejection  of 
the  Gospel  ;3  which  rejection  involves  him  in  an 
aggravated  condemnation.4 

Places  in  the  Bible  where  taught. 

1 Isa.  lv.  1.  IIo,  every  one  that  thirsteth,  come  ye  to  the 
waters.  Rev.  xxii.  1Y.  Whosoever  will,  let  him  take  the  water 
of  life  freely.  Luke  xiv.  1Y. 

2 Rom.  xvi.  26.  The  Gospel,  according  to  the  commandment 
of  the  everlasting  God,  made  known  to  all  nations  for  the  obe- 
dience of  faith.  Mark  i.  15.  Rom.  i.  15-lY. 

3 John  v.  40.  Ye  will  not  come  to  me,  that  ye  might  have 
life.  Matt,  xxiii.  3Y.  Rom.  ix.  32.  Prov.  i.  24.  Acts  xiii.  46. 

4 John  iii.  19.  And  this  is  the  condemnation,  that  light  is 
come  into  the  world,  and  men  loved  darkness  rather  than  light 
because  their  deeds  were  evil.  Matt.  xi.  20.  Luke  xix.  2Y. 
2 Thess.  i.  8. 

YII. — Regeneration. 

We  believe  the  Scriptures  teach  that  in  order 
to  be  saved,  sinners  must  be  regenerated,  or 
born  again  ; ] that  regeneration  consists  in  giv- 
ing a holy  disposition  to  the  mind ; 2 that  it  is 
effected  in  a manner  above  our  comprehension 
by  the  power  of  the  Holy  Spirit,  in  connection 
with  divine  truth,8  so  as  to  secure  our  voluntary 
obedience  to  the  Gospel ; 4 and  that  its  proper 
evidence  appears  in  the  holy  fruits  of  repentance, 
and  faith,  and  newness  of  life.6 


162 


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Places  in  the  Bible  where  taught. 

1 John  iii.  3.  Verily,  verily,  I say  unto  thee,  except  a man  be 
born  again,  he  cannot  see  the  kingdom  of  God.  John  iii.  6,  7. 
1 Cor.  i.  14.  Rev.  viii.  7-9 ; Rev.  xxi.  27. 

2 2 Cor.  v.  17.  If  any  man  be  in  Christ,  he  is  a new  crea- 
ture. Ez.  xxxvi.  26.  Deut.  xxx.  6.  Rom.  ii.  28,  29 ; v.  5. 
1 John,  iv.  7. 

3 John  iii.  8.  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell  whence  it  cometh, 
and  whither  it  goeth ; so  is  every  one  that  is  born  of  the  Spirit. 
John  i.  13.  Which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God.  James  i.  16-18. 
Of  his  own  will  begat  he  us  with  the  word  of  truth.  1 Cor.  i. 
30.  Phil.  ii.  13. 

4 1 Pet.  i.  22-25.  Ye  have  purified  your  souls  by  obeying 
the  truth  through  the  Spirit.  1 John  v.  1.  Whosoever  believeth 
that  Jesus  is  the  Christ  is  born  of  God.  Eph.  iv.  20-24 ; 
Col.  iii.  9-11. 

6 Eph.  v.  9.  The  fruit  of  the  Spirit  is  in  all  goodness  and 
righteousness,  and  truth.  Rom.  viii.  9.  Gal.  v.  16-23.  Eph. 
iii.  14—21.  Matt.  iii.  8-10 ; vii.  20.  1 John,  v.  4, 18. 

VIII. — Repentance  and  Faith. 

We  believe  the  Scriptures  teach  that  repent- 
ance and  faith  are  sacred  duties,  and  also  inse- 
parable graces,  wrought  in  our  souls  by  the 
regenerating  Spirit  of  God ; 1 whereby  being 
deeply  convinced  of  our  guilt,  danger  and  help- 
lessness, and  of  the  way  of  salvation  by  Christ,2 
we  turn  to  God  with  unfeigned  contrition,  confes- 
sion, and  supplication  for  mercy ; 3 at  the  same 
time  heartily  receiving  the  Lord  Jesus  Christ  as 


THE  BAPTIST  CHURCH  DIRECTORY. 


163 


our  prophet,  priest,  and  king,  and  relying  on 
him  alone  as  the  only  and  all-sufficient  Saviour.4 

. Places  in  the  Bible  where  taught. 

1 Mark  i.  15.  Repent  ye,  and  believe  the  Gospel.  Acts  xi. 
18.  Then  hath  God  also  to  the  Gentiles  granted  repentance 
unto  life.  Ephes.  ii.  8.  By  grace  ye  are  saved,  through  faith ; 
and  that  not  of  yourselves;  it  is  the  gift  of  God.  1 John  v.  1. 
Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

2 John  xvi.  8.  He  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment.  Acts  ii.  37,  38.  They  were 
pricked  in  their  heart,  and  said— Men  and  brethren,  what  shall 
we  do  ? Then  Peter  said  unto  them,  Repent,  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ  for  the  remission 
of  your  sins.  Acts  xvi.  30,  31. 

8 Luke  xviii.  13.  And  the  publican  smote  upon  his  breast, 
saying,  God  be  merciful  to  me  a sinner.  Luke  xv.  18-21 
James  iv.  7-10.  2 Cor.  vii.  11.  Rome  x.  12,  13.  Ps.  Ii. 

4 Rom.  x.  9-11.  If  thou  shalt  confess  with  thy  mouth  the 
Lord  Jesus,  and  shalt  believe  in  thy  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved.  Acts  iii.  22,  23.  Heb. 
iv.  14.  Ps.  ii.  6.  Heb.  i.  8 ; viii.  25.  2 Tim.  i.  12. 

IX. — God’s  Purpose  of  Grace. 

We  believe  the  Scriptures  teach  that  election 
is  the  eternal  purpose  of  God,  according  to  which 
he  graciously  regenerates,  sanctifies,  and  saves 
sinners ; 1 that  being  perfectly  consistent  with  the 
free  agency  of  man,  it  comprehends  all  the 
means  in  connection  with  the  end  ; 2 that  it  is  a 
most  glorious  display  of  God’s  sovereign  good- 
naaik  being  infinitely  free,  wise,  holy  and  un« 


164 


THE  BAPTIST  CHURCH  DIRECTORY. 


changeable ; 8 that  it  utterly  excludes  boasting 
and  promotes  humility,  love,  prayer,  praise,  trust 
in  God,  and  active  imitation  of  his  free  mercy ; 4 
that  it  encourages  the  use  of  means  in  the  highest 
degree ; 5 that  it  may  be  ascertained  by  its  effects 
in  all  who  truly  believe  the  Gospel ; 6 that  it  is 
the  foundation  of  Christian  assurance ; 7 and  that 
to  ascertain  it  with  regard  to  ourselves  demands 
and  deserves  the  utmost  diligence.8 


Places  in  the  Bible  where  taught. 

1 2 Tim.  i.  8,  9.  Be  not  thou  therefore  ashamed  of  the  testi- 

mony of  our  Lord,  nor  of  me  his  prisoner  ; but  be  thou  partaker 
of  the  afflictions  of  the  Gospel,  according  to  the  power  of  God  ; 
who  hath  saved  us  and  called  us  with  a holy  calling,  not  accord- 
ing to  our  works,  but  according  to  his  own  purpose  and  grace 
which  was  given  us  in  Christ  Jesus  before  the  world  began. 
Eph.  i.  3-14.  1 Pet.  i,  1,  2.  Rom.  xi.  5,  6.  John  xv.  16.  1 

John  iv.  19.  Hos.  xii.  9. 

2 2 Thess.  ii.  13,  14.  But  we  are  bound  to  give  thanks  always 
to  God  for  you,  brethren  beloved  of  the  Lord,  because  God  hath 
from  the  beginning  chosen  you  to  salvation,  through  sanctifica- 
tion of  the  Spirit  and  belief  of  the  truth ; whereunto  he 
called  you  by  our  Gospel,  to  the  obtaining  of  the  glory  of  our 
hord  Jesus  Christ.  Acts  xiii.  48.  John  x.  16.  Matt.  xx.  i6 
Acts  xv.  14. 

3 Ex.  xxxiii.  18,  19.  And  Moses  said,  I beseech  thee,  show 
me  thy  glory.  And  he  said,  I will  cause  all  my  goodness  to 
pass  before  thee,  and  I will  proclaim  the  name  of  the  Lord 
before  thee,  and  will  be  gracious  to  whom  I will  be  gracious, 
and  will  show  mercy  on  whom  I will  show  mercy.  Matt.  xx.  15. 
Is  it  not  lawful  for  me  to  do  what  I will  with  my  own  ? Is  thine 


THE  BAPTIST  CHURCH  DIRECTORY. 


165 


eye  evil,  because  I am  good?  Eph.  i.  11.  Rom.  ix.  23,  24. 
Jer.  xxxi.  3.  Rom.  xi.  28,  29.  Jam.  i.  17,  18.  2 Tim.  i.  9. 
Rom.  xi.  32-36. 

4 1 Cor.  iv.  7.  For  who  maketli  thee  to  differ  from  another? 
and  what  hast  thou  that  thou  didst  not  receive  ? Now  if  thou 
didst  receive  it,  why  dost  thou  glory  as  if  thou  hadst  not 
received  it?  1 Cor.  i.  26-31.  Rom.  iii.  27  ; iv.  16.  Col.  iii. 
12.  1 Cor.  iii.  5-7  ; xv.  10.  1 Pet.  v.  10.  Acts  i.  24.  1 Thess. 
ii.  13.  1 P^t.  ii.  9.  Luke  xviii.  7.  John  xv.  16.  Eph.  i.  16* 
1 Thess.  ii.  12. 

5 2 Tim.  ii.  10.  Therefore  I endure  all  things  for  the  elects’ 

sake,  that  they  also  may  obtain  the  salvation  which  is  in  Christ 
Jesus  with  eternal  glory.  1 Cor.  ix.  22.  I am  made  all  things 
to  all  men,  that  I might  by  all  means  save  some.  Rom.  viii.  28 
-30.  John  vi.  37-40.  2 Pet.  i.  10. 

6 1 Thess.  4-10.  Knowing,  brethren  beloved,  your  election 
of  God  ; for  our  Gospel  came  unto  you,  not  in  word  only,  but  ia 
power,  and  in  the  Holy  Ghost,  and  in  much  assurance,  etc. 

7 Rom.  viii.  28-30.  Moreover,  whom  he  did  predestinate, 
them  he  also  called,  and  whom  he  called  them  he  also  justified, 
and  whom  he  justified  them  he  also  glorified.  What  shall  we 
then  say  to  these  things  ? If  God  be  for  us,  who  can  be  against 
us?  Isa.  xlii.  16.  Rom.  xi.  29. 

8 2 Pet.  i.  10,  11.  Wherefore  the  rather,  brethren,  give  dili- 
gence to  make  your  calling  and  election  sure  ; for  if  ye  do  these 
things,  ye  shall  never  fall ; for  so  an  entrance  shall  be  ministered 
unto  you  abundantly  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ.  Phil.  iii.  12.  Heb.  vi.  11. 


X . Sanctification. 

We  believe  the  Scriptures  teach  that  Sanctifi- 
cation is  the  process  by  which,  according  to  the 
will  of  God,  we  are  made  partakers  of  his  holi- 


166 


THE  BAPTIST  CHURCH  DIRECTORY. 


ness  ; 1 that  it  is  a progressive  work ; 2 that  it  is 
begun  in  regeneration  ; 3 and  that  it  is  carried  on 
in  the  hearts  of  believers  by  the  presence  and 
power  of  the  Holy  Spirit,  the  Sealer  and  Com- 
forter, in  the  continual  use  of  the  appointed 
means — especially  the  word  of  God,  self-examin- 
ation, feelf-denial,  watchfulness,  and  prayer.4 


Places  in  the  Bible  where  Taught. 

1 1 Thess.  iv.  3.  For  this  is  the  will  of  God,  even  your 
sanctification.  1.  Thess.  v.  23.  And  the  very  God  of  peace 
sanctify  you  wholly.  2 Cor.  vii.  1 ; xiii.  9.  Ephes.  i.  4. 

2 Prov.  iv.  18.  The  path  of  the  just  is  as  the  shining  light, 

which  shineth  more  and  more,  unto  the  perfect  day.  2 Cor.  iii. 
18.  Heb.  vi.  1.  2 Peter  i.  5-8.  Phil.  12-16. 

3 John  ii.  29.  If  ye  know  that  he  [God]  is  righteous,  ye 
know  that  every  one  that  doeth  righteousness  is  born  of  him. 
Rom  viii.  5.  They  that  are  after  the  flesh,  do  mind  the  things 
of  the  flesh  ; but  they  that  are  after  the  Spirit,  the  things  of 
the  Spirit.  John  iii.  6.  Phil.  i.  9-11.  Ephes.  i.  13,  14. 

4 Phil.  ii.  12,  13.  Work  out  your  own  salvation  with  fear 

and  trembling,  for  it  is  God  which  worketh  in  you  both  to  will 
and  to  do,  of  his  good  pleasure.  Ephes.  iv.  11,  12.  1 Peter 

ii.  2.  2 Peter  iii.  18.  2 Cor.  xiii.  5.  Luke  xi.  35  ; ix.  23. 

Matt.  xxvi.  41.  Ephes.  vi. ; 18.  iv.  30. 

XI. — Perseverance  of  Saints. 

We  believe  the  Scriptures  teach  that  such  only 
are  real  believers  as  endure  unto  the  end  ; 1 that 
their  persevering  attachment  to  Christ  is  the 
grand  mark  which  distinguishes  them  from 


THE  BAPTIST  CHURCH  DIRECTORY.  167 

superficial  professors  ; 2 that  a special  Providence 
watches  over  their  welfare  ; 3 and  they  are  kept 
by  the  power  of  God  through  faith  unto  salva- 
tion.4 

Places  in  the  Bible  where  Taught . 

1 John  viii.  31.  Then  said  Jesus,  If  ye  continue  in  my  word, 
then  are  ye  my  disciples  indeed.  1 John  ii.  27,  28;  iii.  9; 
y.  18. 

2 John  ii.  19.  They  went  out  from  us,  but  they  were  not  of 
us ; for  if  they  had  been  of  us,  they  would  no  doubt  have  con- 
tinued with  us ; but  they  went  out  that  it  might  be  made  mani- 
fest that  they  were  not  all  of  us.  John  xiii.  18.  Matt.  xiii.  20, 
21.  John  vi.  66-69. 

3 Rom.  viii.  28.  And  we  know  all  things  work  together  for 
good  unto  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose.  Matt.  vi.  30-33.  Jer.  xxxii.  40.  Ps. 
xci.  11,  12 ; cxxi.  3. 

4 Phil.  i.  6.  He  who  hath  begun  a good  work  in  you  will  per- 

form it  until  the  day  of  Jesus  Christ.  Phil.  ii.  12,  13.  Jude 
xxiv.  25.  Heb.  i.  14 ; xiii.  5.  2 Kings  vi.  16.  1 John  iv.  4. 

XII. — The  Law  and  Gospel. 

"We  believe  the  Scriptures  teach  that  the  Law 
of  God  is  the  eternal  and  unchangeable  rule  of 
his  moral  government ; 1 that  it  is  holy,  just,  and 
good  ; 2 and  that  the  inability  which  the  Scrip- 
tures ascribe  to  fallen  men  to  fulfill  its  precepts, 
arises  entirely  from  their  love  of  sin  ; 3 to  deliver 
them  from  which,  and  to  restore  them  through  a 
Mediator  to  unfeigned  obedience  to  the  holj 


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THE  BAPTIST  CHURCH  DIRECTORY. 


Law,  is  one  great  end  of  the  Gospel,  and  of  the 
Means  of  Grace  connected  with  the  establish- 
ment of  the  visible  church.4 

Places  in  the  Bible  where  Taught . 

1 Rom.  iii.  31.  Do  we  make  void  the  law  through  faith  ? 
God  forbid.  Yea,  we  establish  the  law.  Matt.  v.  17.  Luke, 
xvi.  17.  Rom.  iii.  20;  iv.  15. 

2 Rom.  vii.  12.  The  law  is  holy,  and  the  commandment  holy, 
and  just,  and  good.  Rom.  vii.  7,  14,  22.  Gal.  iii.  21.  Psalm, 
cxix. 

3 Rom.  viii.  7,  8.  The  carnal  mind  is  enmity  against  God; 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be. 
So  then  they  that  are  in  the  flesh  cannot  please  God.  Josh, 
xxiv.  19.  Jer.  xiii.  23.  John  vi.  44;  v.  44. 

4 Rom.  viii.  2,  4.  For  the  law  of  the  Spirit  of  Life  in 

Christ  Jesus  hath  made  me  free  from  the  law  of  sin  and  death. 
For  what  the  law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness  of  sinful  flesh, 
and  for  sin,  condemned  sin  in  the  flesh ; that  the  righteousness 
of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh, 
but  after  the  Spirit.  Rom.  x.  4.  1 Tim.  i.  5.  Heb.  viii.  10. 

Jude,  xx.  21.  Heb.  xii.  14.  Matt.  xvi.  17,  18.  1 Cor.  xii.  28. 

XIII. — A Gospel  Church. 

We  believe  the  Scriptures  teach  that  a visible 
church  of  Christ  is  a congregation  of  baptized 
believers,1  associated  by  covenant  in  the  faith 
and  fellowship  of  the  Gospel ; 2 observing  the  or- 
dinances of  Christ ; 3 governed  by  his  laws  ; 4 and 
exercising  the  gifts,  rights,  and  privileges  in- 
vested in  them  by  His  word ; 6 that  its  only  scrip- 


THE  BAPTIST  CHURCH  DIRECTORY. 


169 


tural  officers  are  Bisliops  or  Pastors,  and  Dea- 
cons,5 whose  qualifications,  claims  and  duties  are 
defined  in  the  Epistles  to  Timothy  and  Titus. 


Places  in  the  Bible  where  Taught. 

1 1 Cor.  i.  1-13.  Paul . . . unto  the  church  of  God  which  is  at 

Corinth.  . . Is  Christ  divided?  Was  Paul  crucified  for  you  ? Or 
were  ye  baptized  in  the  name  of  Paul  ? Matt,  xviii.  17.  Acts 
v.  11 ; viii.  1 ; xi.  31.  1 Cor.  iv.  17  ; xiv.  23.  3 John  9.  1 Tim. 

iii.  5. 

2 Acts  ii.  41,  42.  Then  they  that  gladly  received  his  word 

were  baptized ; and  the  same  day  there  were  added  to  them 
about  three  thousand  souls.  2 Cor.  viii.  5.  They  first  gave 
their  ownselves  to  the  Lord,  and  unto  us  by  the  will  of  God. 
Acts,  ii.  47.  1 Cor.  v.  12,  13. 

3 1 Cor.  xi.  2.  Now  I praise  you,  brethren,  that  ye  remem- 

ber me  in  all  things,  and  keep  the  ordinances  as  I delivered 
them  unto  you.  2 Thess.  iii.  6.  Rom.  xvi.  17-20.  1 Cor.  xi. 

23.  Matt,  xviii.  15-20.  1 Cor.  v.  5.  2 Cor.  ii.  7.  1 Cor. 

iv.  17. 

4 Matt,  xxviii.  20.  Teaching  them  to  observe  all  things  what- 

soever I have  commanded  you.  John  xiv.  15;  xv.  1 John 
iv.  21.  John  xiv.  21.  1 Thess.  iv.  2.  2 John  6.  Gal.  vi.  2. 

All  .the  Epistles. 

5 Ephes.  iv.  7.  Unto  every  one  of  us  is  given  grace  according 
to  the  measure  of  the  gift  of  Christ.  1 Cor.  xiv.  12.  Seek 
that  ye  may  excel  to  the  edifying  of  the  church.  Phil.  i.  27. 
That  I may  hear  of  your  affairs,  that  ye  stand  fast  in  one  spirit, 
with  one  mind,  striving  together  for  the  faith  of  the  Gospel. 
1 Cor.  xii.  xiv. 

6 Phil.  i.  1.  With  the  Bishops  and  Deacons.  Acts  xiv.  23  ; 

xv.  22.  1 Tim.  iii.  Titus  i. 


8 


170 


THE  BAPTIST  CHURCH  DIRECTORY. 


XIV.  Baptism  and  the  Lord’s  Supper. 

We  believe  the  Scriptures  teach  that  Christian 
Baptism  is  the  immersion  in  water  of  a believer,1 
infep  the  name  of  the  Father,  and  Son,  and  Holy 
Ghost  to  show  forth  in  a solemn  and  beautiful 
emblem,  our  faith  in  the  crucified,  buried,  and 
risen  Saviour,  with  its  effect,  in  our  death  to  sin 
and  resurrection  to  a new  life  ;3  that  it  is  pre- 
requisite to  the  privileges  of  a church  relation ; 
and  to  the  Lord’s  Supper,4  in  which  the  members 
of  the  church,  by  the  sacred  use  of  bread  and 
wine,  are  to  commemorate  together  the  dying 
love  of  Christ  preceded  always  by  solemn  self- 
examination.® 


Places  in  the  Bible  where  Taught. 

1 Acts  viii.  36-39.  And  the  eunuch  said,  See,  here  is  water; 
what  doth  hinder  me  to  be  baptized?  And  Philip  said,  If  thou 
believest  with  all  thy  heart  thou  mayest. . . . And  they  went  down 
into  the  water,  both  Philip  and  the  eunuch,  and  he  baptized 
him.  Matt.  iii.  5,  6.  John  iii.  22,  23;  iv.  1,  2.  Matt,  xxtiii. 
19.  Mark  xyi.  16.  Acts  ii.  38;  viii.  12;  xvi.  32-34;  xviii.  8. 

2 Matt,  xviii.  19.  Baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  Acts  x.  47,  48.  Gal. 
iii.  27,  28. 

8 Rom.  vi.  4.  Therefore  we  are  buried  with  him  by  baptism 
into  death  ; that  like  as  Christ  was  raised  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also,  should  wralk  in  newness  of 
life.  Col.  ii.  12.  1 Peter  iii.  20,  21.  Acts  xxii.  16. 

4 Acts,  ii.  41,  42.  Then  they  that  gladly  received  his  word 


THE  BAPTIST  CHURCH  DIRECTORY. 


171 


were  baptized,  and  there  were  added  to  them,  the  same  day, 
nbout  three  thousand  souls.  And  they  continued  steadfastly 
in  the  apostles’  doctrine  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers.  Matt,  xxviii.  19,  20.  Acts  and  Epis- 
tles. 

6 1 Cor.  xi.  26.  As  often  as  ye  eat  this  bread  and  drink  this 
cup,  ye  do  show  the  Lord’s  death  till  he  come.  Matt.  xxvi. 
26-29.  Mark  xiv.  22-25.  Luke  xxii.  14-20. 

8 1 Cor.  xi.  28.  But  let  a man  examine  himself,  and  so  let 
him  eat  of  that  bread  and  drink  of  that  cup.  1 Cor.  v.  1,  8 ; 
x.  3-32;  xi.  17-82.  John  vi.  26-71. 


XV. — The  Christian  Sabbath. 

We  believe  the  Scriptures  teach  that  the  first 
day  of  the  week  is  the  Lord’s  Day,  or  Christian 
Sabbath  and  is  to  be  kept  sacred  to  religious 
purposes,2  by  abstaining  from  all  secular  labor 
and  sinful  recreations,3  by  the  devout  observance 
of  all  the  means  of  grace,  both  private4  and  pub- 
lic ;6  and  by  preparation  for  that  rest  that  re- 
maineth  for  the  people  of  God.6 

Places  in  the  Bible  where  Taught. 

1 Acts  xx.  7.  On  the  first  day  of  the  week,  when  the  disci- 

ples came  together  to  break  bread,  Paul  preached  to  them. 
Gen.  ii.  3.  Col.  ii.  16,  17.  Mark  ii.  27.  John  xx.  19.  1 Cor. 

xvi.  1,  2. 

2 Ex.  xx.  8.  Remember  the  Sabbath  Day,  to  keep  it  holy. 
Rev.  i.  10.  I was  in  the  Spirit  on  the  Lord’s  Day.  Ps.  cxviii. 
24.  This  is  the  day  which  the  Lord  hath  made ; we  will  re- 
joice and  be  glad  in  it. 

8 Isa.  lviii.  13,  14.  If  thou  turn  away  thy  foot  from  the  Sab- 


172  THE  BAPTIST  CHURCH  DIRECTORY. 


bath,  from  doing  thy  pleasure  on  my  holy  day ; and  call  the 
Sabbath  a delight,  the  holy  of  the  Lord  honorable ; and  shalt 
honor  him,  not  doing  thine  own  ways,  nor  finding  thine  own 
pleasure,  nor  speaking  thine  own  words  ; then  shall  thou  delight 
thyself  in  the  Lord,  and  I will  cause  thee  to  ride  upon  the  high 
places  of  the  earth,  and  feed  thee  with  the  heritage  of  Jacob. 
Isa.  lvi.  2-8. 

4 Ps.  cxviii.  15.  The  voice  of  rejoicing  and  salvation  is  in  the 
tabernacles  of  the  righteous. 

5 Heb.  x.  24,  25.  Not  forsaking  the  assembling  of  yourselves 
together,  as  the  manner  of  some  is.  Acts  xi.  26.  A whole 
year  they  assembled  themselves  with  the  church,  and  taught 
much  people.  Acts  xiii.  44.  The  next  Sabbath  Day  came 
almost  the  whole  city  together  to  hear  the  word  of  God.  Lev. 
xix.  30.  Ex.  xlvi.  3.  Luke  iv.  16.  Acts,  xvii.  2,  3.  Ps.  xxvi. 
8 ; lxxxvii.  3. 

6 Heb.  iv.  3-11.  Let  us  labor  therefore  to  enter  into  that 
rest. 

XVI. — Civil  Government. 

We  believe  the  Scriptures  teach  that  civil 
government  is  of  divine  appointment,  for  the 
interest  and  good  order  of  human  society  and 
that  magistrates  are  to  be  prayed  for,  conscien- 
tiously honored  and  obeyed  ;2  except  only  in 
things  opposed  to  the  will  of  our  Lord  Jesus 
Christ,3  who  is  the  only  Lord  of  the  conscience, 
and  the  Prince  of  the  kings  of  the  earth. 

Places  in  the  Bible  where  Taught 

1 Rom.  xiii.  1-7.  The  powers  that  be  are  ordained  of  God. 
For  rulers  are  not  a terror  to  good  works,  but  to  the  evil. 
Deut.  xvi.  18.  2 Sam.  xxiii.  3.  Ex.  xviii.  23.  Jer.  xxx.  21. 


THE  BAPTIST  CHURCH  DIRECTORY. 


173 


2 Matt.  xxii.  21.  Render  therefore  unto  Caesar  the  things 

that  are  Caesar’s,  and  unto  God  the  things  that  are  God’s. 
Titus  iii.  1.  1 Pet.  ii.  13.  1 Tim.  ii.  1-8. 

3 Acts  y.  29.  We  ought  to  obey  God  rather  than  man. — 
Matt.  x.  28.  Fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul.  Dan.  iii.  15-18;  vi.  7-10.  Acts  iv. 
18-20. 

4 Matt,  xxiii.  10.  Ye  have  one  Master,  even  Christ.  Rom. 
xiv.  4.  Who  art  thou  that  judgest  another  man’s  servant? 
Rev.  xix.  14.  And  he  hath  on  his  vesture  and  on  his  thigh  a 
name  written,  King  of  Kings  and  Lord  of  Lords.  Ps.  lxxii.  11. 
Ps.  ii.  Rom.  xiv.  9-13. 

XYII. — Righteous  and  Wicked. 

We  believe  tlie  Scriptures  teach  that  there  is 
a radical  and  essential  difference  bet  wen  the 
righteous  and  the  wicked  that  such  only  as 
through  faith  are  justified  in  the  name  of  the 
Lord  Jesus,  and  sanctified  by  the  Spirit  of  our 
God,  are  truly  righteous  in  his  esteem  ;3  while 
all  such  as  continue  in  impenitence  and  unbelief 
are  in  his  sight  wicked,  and  under  the  curse  ;8 
and  this  distinction  holds  among  men  both  in 
and  after  death.* 

Places  in  the  Bible  where  Taught. 

i Mai.  iii.  18.  Ye  shall  discern  between  the  righteous  and 
the  wicked  ; between  him  that  serve th  God  and  him  that  serveth 
him  not.  Prov.  xii.  26.  Isa.  v.  20.  Gen.  xviii.  23.  Jer.  xv. 
19.  Acts  x.  34,  35.  Rom.  vi.  16. 

a Rom.  i.  17.  The  just  shall  live  by  faith.  Rom.  vii.  6.  We 
are  delivered  from  the  law,  that  being  dead  wherein  we  were 


174  THE  BAPTIST  CHURCH  DIRECTORY. 

held,  that  we  should  serve  in  newness  of  spirit,  and  not  in  the 
oldness  of  the  letter.  1 John  ii.  29.  If  ye  know  that  he  is 
righteous,  ye  know  that  every  one  that  doeth  righteousness  is 
born  of  him.  1 John  iii.  7.  Rom.  vi.  18,  22.  1 Cor.  xi.  32. 

Prov.  xi.  31.  1 Pet.  iv.  17,18. 

3 1 John  v.  19.  And  we  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  wickedness.  Gal.  iii.  10.  As  many  as  are 
of  the  works  of  the  law,  are  under  the  curse.  John  iii.  36. 
Isa.  lvii.  21.  Ps.  x.  4.  Isa.  lv.  6,  7. 

4 Prov.  xiv.  32.  The  wicked  is  driven  away  in  his  wickedness^ 
but  the  righteous  hath  hope  in  his  death.  See,  also,  the  exam- 
ple of  the  rich  man  and  Lazarus.  Luke  xvi.  25.  Thou  in 
thy  lifetime  receivedst  thy  good  things,  and  likewise  Lazarus 
evil  things  ; but  now  he  is  comforted,  and  thou  art  tormented. 
John  viii.  21-24.  Prov.  x.  24.  Luke  xii.  4,  5;  xi.  23-26. 
John  xii.  25,  26.  Eccl.  iii.  17.  Matt.  vii.  13,  14. 

XVIII. — The  World  to  Come. 

We  believe  the  Scriptures  teach  that  the  end 
of  the  world  is  approaching  j1  that  at  the  Last  Day, 
Christ  will  descend  from  heaven,2  and  raise  the 
dead  from  the  grave  for  final  retribution  ;3  that  a 
solemn  separation  will  then  take  place  ;4  that  the 
wficked  will  be  adjudged  to  endless  punishment, 
and  the  righteous  to  endless  joy  ;5  and  that  this 
judgment  will  fix  forever  the  final  state  of  men 
in  heaven  or  hell,  on  principles  of  righteous- 
ness.6 


Places  in  the  Bible  where  taught. 

1 1 Pet.  iv.  7.  But  the  end  of  all  things  is  at  hand ; be  ye 
therefore  sober,  and  watch  unto  prayer.  1 Cor.  vii.  29-31. 


THE  BAPTIST  CHURCH  DIRECTORY. 


175 


Heb.  i.  10-12.  Matt.  xxiv.  35.  1 Johnii.  1 7.  Matt,  xxviii.  20; 

xiii.  39,  40.  2 Pet.  iii.  3-13. 

2 Acts  i.  11.  This  same  Jesus  which  is  taken  up  from  you 

into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven.  Rev.  i.  7.  Heb.  ix.  28.  Acts  iii.  21.  1 

Thess.  iv.  13-18  ; v.  1-11. 

3 Acts  xxiv.  15.  There  shall  be  a resurrection  of  the  dead, 

both  of  the  just  and  unjust.  1 Cor.  xv.  12-59.  Luke  xiv.  14. 
Dan.  xii.  2.  John  v.  28,  29 ; vi.  40  ; xi.  25,  26.  2 Tim.  i.  10. 

Acts  x.  42. 

4 Matt.  xiii.  49.  The  angels  shall  come  forth,  and  sever  the 
wicked  from  among  the  just.  Matt.  xiii.  37-43;  xxiv.  30,  31 ; 
xxv.  31-33. 

6 Matt.  xxv.  35-41.  And  these  shall  go  away  into  everlast- 
ing punishment,  but  the  righteous  into  life  eternal.  Rev.  xxii. 
11.  He  that  is  unjust  let  him  be  unjust  still;  and  he  which  is 
filthy,  let  him  be  filthy  still ; and  he  that  is  righteous,  let  him 
be  righteous  still ; and  he  that  is  holy,  let  him  be  holy  still. 
1 Cor.  vi.  9,  10.  Mark  ix.  43-48.  2 Pet.  ii.  9.  Jude  7.  Phi. 

iii.  19.  Rom.  vi.  22.  2 Cor.  v.  10,  11.  John  iv.  36.  2 Cor. 

iv.  18. 

6 Rom.  iii.  5,  6.  Is  God  unrighteous,  who  taketli  vengeance  ? 
(I  speak  as  a man.)  God  forbid  ; for  how  then  shall  God  judge 
the  world  ? 2 Thess.  i.  6-12.  Seeing  it  is  a righteous  thing 

with  God  to  recompense  tribulation  to  them  who  trouble  you, 
and  to  you  who  are  troubled,  rest  with  us — when  he  shall  come 
to  be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that 
believe.  Heb.  vi.  1,  2.  1 Cor.  iv.  5.  Acts  xvii.  31.  Rom.  ii. 

2-16.  Rev.  xx.  11,  12.  1 John  ii.  28;  iv.  17. 

Seeing  then  that  all  these  things  shall  be  dissolved, 

WHAT  MANNER  OF  PERSONS  OUGHT  YE  TO  BE  IN  ALL  HOLY  CONVER- 
SATION AND  GODLINESS,  LOOKING  FOR  AND  HASTING  UNTO  THE 

coming  of  the  day  of  God?  2 Peter  iii.  11,  12. 


176  THE  BAPTIST  CHURCH  DIRECTORY. 

Covenant. 

Having  been,  as  we  trust,  brought  by  divine 
grace  to  embrace  the  Lord  J esus  Christ,  and  to 
give  ourselves  wholly  to  him,  we  do  now 
solemnly  and  joyfully  covenant  with  each  other, 

TO  WALK  TOGETHER  IN  HIM,  WITH  BROTHERLY  LOVE, 

to  his  glory,  as  our  common  Lord.  We  do, 
therefore,  in  his  strength,  engage — 

That,  we  will  exercise  a Christian  care  and 
watchfulness  over  each  other,  and  faithfully 
warn,  exhort,  and  admonish  each  other,  as  occa- 
sion may  require  : 

That,  we  will  not  forsake  the  assembling  of 
ourselves  together,  but  will  uphold  the  public 
worship  of  God,  and  the  ordinances  of  his  house  : 

That,  we  will  not  omit  closet  and  family  reli- 
gion at  home,  nor  neglect  the  great  duty  of  reli- 
giously training  our  children,  and  those  under 
our  care,  for  the  service  of  Christ,  and  the 
enjoyment  of  heaven : 

That,  as  we  are  the  light  of  the  world,  and 
salt  of  the  earth,  we  will  seek  divine  aid,  to 
enable  us  to  deny  ungodliness,  and  every  worldly 
lust,  and  to  walk  circumspectly  in  the  world, 
that  we  may  win  the  souls  of  men : 

That,  we  will  cheerfully  contribute  of  our  pro- 
perty, according  as  God  has  prospered  us,  for 


THE  BAPTIST  CHURCH  DIRECTORY. 


177- 


the  maintenance  of  a faithful  and  evangelical 
ministry  among  us,  for  the  support  of  the  poor, 
and  to  spread  the  Gospel  over  the  earth : 

That,  we  will,  in  all  conditions,  even  till  death, 
strive  to  live  to  the  glory  of  him,  who  hath 
called  us  out  of  darkness  into  his  marvellous 
light. 

“And  may  the  God  of  peace,  who  brought 
again  from  the  dead  our  Lord  Jesus,  that  great 
Shepherd  of  the  sheep,  through  the  blood  of  the 
everlasting  covenant,  make  us  perfect  in  every 
good  work,  to  do  his  will,  working  in  us  that 
which  is  well  pleasing  in  his  sight,  through  Jesus 
Christ ; to  whom  be  glory,  forever  and  ever. 
Ames*/* 


END  OF  PART  FIRST. 


PART  SECOND. 

CHAPTER  I. 

DENOMINATIONAL  PECULIARITIES. 

How  do  Baptists  differ  from  other  Christian 
denominations  ? This  question  is  often  asked  by 
persons  imperfectly  acquainted  with  denomina- 
tional distinctions;  especially  young  persons,  de- 
sirous of  uniting  with  Christian  churches.  To 
this  question  many  Baptists  themselves  find  it 
difficult  to  return  a satisfactory  answer,  simply 
because  they  have  given  so  little  attention  to 
that  subject. 

In  nearly  all  matters  of  doctrine,  all  Evangeli- 
cal Christian  churches  agree.  The  following  are 
the  essential  points  on  which  Baptists  differ  from 
others,  and  in  all  of  which  they  appeal  to  the 
sacred  Scriptures  to  justify  their  difference,  and 
sustain  their  views.  They  profess  to  accept  of 
nothing  as  a matter  of  religious  faith  and  prac- 
tice, unless  it  be  taught  in  the  word  of  God.  Nol 

ITS 


THE  BAPTIST  CHURCH  DIRECTORY.  179 

what  others  believe  or  practice,  but  what  the 
Bible  teaches,  is  their  creed. 

1.  As  to  baptism — they  believe  that  immer- 
sion, or  dipping , is  the  only  way  of  administer- 
ing this  ordinance,  as  taught  in  the  New  Testa- 
ment and  practised  by  Christ  and  his  Apostles, 
and  the  only  way  in  which  Christians  can  obey 
the  command  to  be  baptized. 

Consequently  the  mode  is  essential  to  the  ordi- 
nance ; and  nothing  but  immersion  is  baptism. 
Therefore  persons  sprinkled , or  poured  upon , are 
not  baptized  at  all. 

2.  As  to  the  subjects  for  baptism — they  believe 
that  the  only  suitable  persons  to  receive  this  or- 
dinance are  those  who  have  exercised  a saving 
faith  in  Christ , and  are  regenerated  by  the  Holy 
Spirit. 

Consequently,  unconscious  infants  ought  not 
to  be,  and  cannot  scripturally  be  baptized,  since 
they  can  neither  exercise,  nor  profess  that  faith 
in  Christ ; and  to  baptize  such  is  contrary  to  the 
teachings  and  practice  of  Christ  and  his  apostles, 
and  most  hurtful  and  injurious  to  the  spiritual 
welfare  of  the  children  so  baptized. 

3.  As  to  the  subjects  for  church  membership 
— they  believe  that  such  persons  only  as  are 
truly  regenerate , and  have  been  scripturally 
baptized  on  a profession  of  faith  in  Christ, 


180  THE  BAPTIST  CHURCH  DIRECTORY. 

can  properly  become  members  of  a Christian 
church. 

Consequently,  neither  persons  sprinkled  in- 
stead of  being  baptized,  nor  unconscious  infants , 
nor  unregenerate  persons,  are  suitable  to  become 
members  of  a church.  To  receive  the  unregene- 
rate to  its  fellowship  would  destroy  the  distinc- 
tion between  the  church  and  the  world,  and  con- 
tradict the  entire  spirit  and  genius  of  the  Gospel. 

4.  As  to  the  subjects  for  communion — they  be- 
lieve that  the  Lord’s  Supper  is  to  be  partaken 
by  members  of  the  church  alone , being  such  per- 
sons as  are  regenerated,  and  baptized  on  a profes- 
sion of  their  faith  in  Christ,  and  are  walking  in 
the  faith  and  fellowship  of  the  Gospel. 

Consequently,  neither  unregenerate  persons , 
nor  unbaptized  persons , though  regenerate,  nor 
persons  walking  disorderly  and  contrary  to  the 
Gospel,  even  though  baptized,  can  properly  be 
invited  to  partake  of  this  ordinance.  Therefore 
Baptists  do  not  invite  sprinkled  members  of  pedo- 
baptist  churches  to  their  communion,  because 
such  persons  are  not  scripturally  baptized  ; nor  do 
they  invite  immersed  member  of  pedobaptist 
churches,  because  such  persons  are  walking  dis- 
orderly as  the  disciples  of  Christ,  by  holding 
membership  in,  and  walking  in  fellowship  with 
churches  which  receive  sprinkling  instead  of 


THE  BAPTIST  CHURCH  DIRECTORY. 


181 


baptism,  thereby  sanctioning  and  sustaining  a 
perversion  of  Christ’s  ordinance,  and  a disobedi- 
ence to  his  command.  For  the  same  reason  they 
decline  to  commune  in  pedobaptist  churches,  as 
being  contrary  to  good  order. 

5.  As  to  church  government — they  believe  that 
each  separate  and  individual  church  is  entirely 
independent  of  all  other  churches,  persons,  and 
bodies  of  men,  .either  civil  or  ecclesiastical,  and  is 
to  be  governed  by  its  own  members  alone,  with- 
out the  aid  or  interference  of  any  other  person  or 
persons  whatever. 

Consequently,  churches  governed  by  popes, 
bishops,  synods,  presbyteries,  conferences,  or  in 
any  other  way  than  by  its  own  members  directly 
and  exclusively,  are  not  constituted  on  the  model 
of  the  primitive  churches,  nor  governed  accord- 
ing to  the  Gospel  rule. 

6.  As  to  the  scriptural  officers  in  a church — 
they  believe  there  are  but  two , viz.,  the  pastor, 
called  in  the  New  Testament  “ bishop,”  or  u over- 
seer,” “ presbyter,”  or  “ elder,”  and  deacons. 

Consequently,  those  churches  which  admit 
more  than  two  officers,  or  orders  in  the  ministry, 
have  departed  from  the  Gospel  rule,  and  the  con- 
struction of  the  primitive  churches. 


CHAPTER  II. 


THE  BAPTISMAL  QUESTION. 

'What  is  scriptural  baptism?  Or,  bow  must 
baptism  be  administered,  to  correspond  with  the 
primitive  practice  and  fulfill  the  command  of 
Christ  ? 

In  answer  to  this  question,  Baptists  declare 
that  baptism,  according  to  the  Hew  Testament, 
can  be  performed  in  no  other  way  than  by  im- 
mersing, that  is,  by  dipping  the  candidate  in  wa- 
ter, in,  or  into  the  name  of  the  Father,  Son,  and 
Holy  Spirit.  But  Episcopalians,  Presbyterians, 
Methodists,  Congregationalists,  and  some  other 
sects  of  Christians,  say  that  baptism  may  pro- 
perly be  administered  in  various  ways;  either 
by  dipping  the  candidate  in  water,  or  by  sprink- 
ling, or  pouring  water  upon  the  candidate ; but  be- 
cause it  is  more  convenient  they  practise  sprink- 
ling for  baptism.  If  they  are  correct,  then  there 
are  three  ways  instead  of  one  by  which  this  ordi- 
nance may  be  administered.  But  which  are 

right,  Baptists  or  Pedobaptists  ? To  decide  this 
182 


THE  BAPTIST  CHURCH  DIRECTORY. 


183 


question  we  must  go  to  the  New  Testament. 
That  alone  is  the  source  of  authoritative  teaching 
on  this  ubject.  What  is  found  there  must  not 
be  perverted  nor  trifled  with  ; and  what  is  not 
there  found,  cannot  be  made  binding  on  the  con- 
science of  the  Christian. 

But  as  the  New  Testament  was  written  in  the 
Greek  language,  which  people  generally  do  not 
understand,  and  the  word  baptize  itself  is  a Greek 
word  transferred  into  our  language,  in  order  to 
understand  this  question  fully,  it  is  desirable  to 
obtain  the  opinions  of  pious  and  learned  men, 
who  have  made  the  study  of  the  Bible  the  busi- 
ness of  their  life,  and  are  familiar  with  the  lan- 
guage in  which  it  was  written. 

I. — Evidence  from  Lexicons. 

What  is  the  true  and  proper  meaning  of  the 
word  baptize,  or  as  it  is  in  the  Greek,  baptizo  ? 
To  ascertain  this,  let  us  ask  men  who  are  familiar 
with  Greek  words — men  who  have  studied  the 
history  of  Greek  words — men  who  have  made 
Greek  dictionaries.  What  do  they  say  ! 

Scapula  says,  the  meaning  of  this  word  is  “ to 
dip , to  immerse , as  we  dip  anything  for  the  pur- 
pose of  dyeing  it.” 

Alstedius  says,  “ to  baptize  signifies  only  to 
immerse , not  to  wash  except  by  consequence.” 


184 


THE  BAPTIST  CHURCH  DIRECTORY. 


Stockius  says,  “ properly  it  means  to  dip , or 
immerse  in  water.” 

Stephanus  says,  “ to  plunge  under,  or  over- 
whelm in  water.” 

Schlettsner  says,  “ properly  it  signifies  I dip , 
I immerse , I immerse  in  water.” 

Donnegan  says,  “ to  immerse  repeatedly  into  a 
liquid,  to  submerge,  to  sink  thoroughly,  to  satu- 
rate.” 

Parkhurst  says,  “ to  dip , immerse , or  plunge 
in  water.” 

Liddell  and  Scott  say,  “ to  dip , repeatedly.” 

To  the  same  effect  is  the  testimony  of  Robert- 
son, Pickering,  Ewing,  Greenfield,  and  others. 
In  addition,  the  following  commentators  and 
scholars  agree  in  the  same  opinion  as  to  the  mean- 
ing of  the  word  baptizo : Witsius,  Salmasius, 
Calvin,  Beza,  Vitringa,  Limborch,  Bishops  Rey- 
nolds and  Patrick,  Drs.  Bentley,  Towerson,  and 
Owen.  Indeed,  so  completely  are  scholars 
agreed  that  baptize  means  to  dip , that  Prof.  Moses 
Stuart,  one  of  the  best  scholars  America  has  pro- 
duced, says,  “ baptizo  means  to  dip , plunge , or 
immerse  into  any  liquid.”  And  he  adds,  “ all 
lexicographers  and  critics,  of  any  note , are  agreed 
in  this.” 

It  must  also  be  added,  that  not  one  of  all  these 
scholars  was  a Baptist ; so  that  it  was  not  from  a 


THE  BAPTIST  CHURCH  DIRECTORY. 


185 


desire  to  build  up,  or  to  please  the  Baptists,  they 
expressed  such  opinions. 


II. — Significant  use  of  Baptizo. 

The  peculiar  use  of  the  word  baptizo , in  the 
New  Testament,  is  interesting  and  significant, 
and  must  have  been  designed.  Prof.  Stuart,  Dr. 
Carson,  and  the  best  critical  scholars,  have  de- 
cided that  this  word  means  to  dip , immerse , or 
plunge , and  that  it  means  nothing  else.  Now  ob- 
serve that  this  word  baptizo,  is  the  only  word  in 
the  Greek  language  used  in  the  New  Testament 
to  express  or  describe  the  ordinance  of  baptism . 
Why  was  this  word  used  exclusively , rather  than 
some  other  word,  unless  baptism  was  a specific 
act,  which  this  word  precisely  expressed,  and 
which  no  other  word  could  precisely  express  ? 

Baptizo  is  used  in  the  New  Testament  eighty 
times.  In  nearly  seventy  of  these  instances  it  is 
used  to  designate  the  ordinance  of  baptism. 
Bapto  is  used  three  times,  and  means  to  dip,  but 
has  other  meanings  in  addition.  This  word,  there- 
fore, because  it  has  other  meanings,  is  never  ap- 
plied to  baptism.  Bantizo  means  to  sprinkle, 
and  is  used  four  times,  but  never  to  express  bap - 
tism.  If,  as  some  say,  baptism  may  be  performed 
by  sprinkling,  why  was  not  this  word  used,  which 


186 


THE  BAPTIST  CHURCH  DIRECTORY. 


expressly  means  to  sprinkle  ? Louo  is  used  six 
times,  and  means  to  wash , but  is  in  no  instance 
applied  to  this  ordinance.  Why  was  that,  if,  as 
some  say,  the  proper  meaning  of  baptism  is  wash- 
ing ? Keo  is  found  many  times  in  its  various, 
combinations,  and  means  to  pour . But  it  is 
never  used  to  express  or  describe  the  ordinance 
of  baptism . Why  was  not  this  word  used,  if,  as 
some  say,  baptism  may  properly  be  performed 
by  pouring  ? 

Why,  then,  did  our  Saviour  and  his  Apostles 
carefully  select  from  all  the  words  of  the  Greek 
language  that  one  which  alone  means  to  dip , and 
nothing  else,  and  use  that  particular  word  to  ex- 
press the  ordinance  of  baptism,  and  never  in  a 
single  instance  use  any  other  wxord  for  that  pur- 
pose, while  the  Greek  language  affords  a great 
variety  of  words  definitely  expressing  the  diffe- 
rent uses  and  applications  of  water,  any  one  of 
which  might  have  been  used  to  designate  the 
ordinance  of  baptism,  had  it  been  -so  desired? 
Evidently  because  that  by  baptism  they  meant  a 
dipping , just  what  that  particular  word  did  ac- 
curately and  precisely  express,  and  which  no 
other  could.  If  sprinkling,  pouring,  or  washing 
had  been  intended,  there  were  words  at  hand 
which  would  accurately  have  expressed  those 
meanings.  But  such  words  were  never  used ; 


THE  BAPTIST  CHURCH  DIRECTORY.  187 

therefore  it  is  certain  that  Christ  intended  no 
such  acts  in  the  ordinance  of  baptism. 


III. — Circumstantial  Evidence. 

What  do  the  circumstances  attending  the  ad- 
ministration of  baptism  as  described  in  the  New 
Testament  teach  ? 

Christ,  in  his  baptism  went  down  into  the 
water , and  came  up  out  of  the  wader  / certainly 
not  for  the  purpose  of  having  water  sprinkled  or 
poured  on  him.  Philip  and  the  Eunuch  went 
down  into  the  water , both  of  them.  It  is  difficult 
to  understand  for  what  they  both  went  down  into 
the  water  unless  for  Philip  to  immerse  the 
Eunuch. 

The  Apostle  alludes  to  the  mode  of  the  ordi- 
nance, and  speaks  of  “ being  buried  with  Christ 
in  baptism.55  Eom.  vi.  4;  Col.  ii.  12.  His  idea 
of  baptism  evidently  was  that  of  a dipping , a sub - 
mersion , since  he  likened  it  to  a burial.  Arch- 
bishops Tillotson  and  Seeker,  Drs.  Wall,  Dodd- 
ridge, and  Whitby,  Bishop  Nicholson,  Whitfield, 
Wesley,  Clarke  and  Wells,  in  their  comments  on 
these  passages  declare,  that  this  language  alludes 
to  the  primitive  mode  of  baptizing  by  dipping  or 
immersion . It  evidently  can  allude  to  nothing 
else. 


188  THE  BAPTIST  CHURCH  DIRECTORY . 

IY. — Testimony  of  Commentators. 

What  do  those  learned  and  pious  men  who 
have  written  commentaries  on  the  Scriptures 
say  respecting  the  baptism  of  Christ,  his 
Apostles  and  the  early  Christians  ? Do  they 
suppose  it  to  have  been  performed  by  im- 
mersion, or  in  some  other  way  ? Look  at  their 
testimony. 

Witsius  says:  “It  is  certain  that  both  John 
the  Baptist  and  the  disciples  of  Christ,  ordi- 
narily practised  immersion , whose  example  was 
followed  by  the  ancient  church.” 

Samuel  Clarke  says : “ In  the  primitive  times, 
the  manner  of  baptizing  was  by  immersion , or 
dipping  the  whole  body  into  the  water.” 

Doddridge  says  : “It  seems  the  part  of  can- 
dor to  confess  that  here  (Bom.  vi.  4),  is  an  allu- 
sion to  the  manner  of  baptizing  by  immersion .” 

Abp.  Secker  says:  “Burying,  as  it  were,  the 
person  baptized  in  the  water,  and  raising  him  out 
of  it  again,  without  question,  was  anciently  the 
more  usual  mode.” 

Abp.  Tillotson  says  : “ Anciently  those  who 
were  baptized  ....  were  immersed  and 
‘buried  in  the  water , to  represent  their  death 
to  sin.” 

Bp.  Taylor  says:  “The  custom  of  the  an- 


THE  BAPTIST  CHURCH  DIRECTORY. 


189 


cient  churches  was  not  sprinkling , but  immer- 
sion” 

Yossius  says:  “That  John  the  Baptist  im- 
mersed whom  he  baptized,  there  is  no  doubt.” 

Grotius  says : “ That  baptism  used  to  be  per- 
formed by  immersion , and  not  by  pouring  ap- 
pears both  from  the  proper  signification  of  the 
word , and  the  places  chosen  for  the  administra- 
tion of  the  rite.” 

Caye  says : “ The  party  to  be  baptized  was 
wholly  immerged , or  put  under  water.” 

Mede  says : “ There  was  no  such  thing  as 
sprinkling  used  in  baptism  in  the  Apostles5  days, 
nor  for  many  ages  after  them.55 

Calvin  says  : “ The  very  word  baptize  signi- 
fies to  immerse  ; and  it  is  certain  that  immersion 
was  the  practice  of  the  ancient  church.55 

Wesley  says  : “ Buried  with  him — alluding  to 
the  ancient  manner  of  baptizing  by  immersion .” 

To  the  same  effect  is  the  testimony  of  Arch- 
bishop Usher,  Bps.  Pearce,  Nicholson  and  Bur- 
nett ; Drs.  Towerson  and  Hammond,  Bossuet, 
Venema;  Bps.  Fell  and  Stillingfieet,  White- 
field,  Baxter,  Locke;  Drs.  Whitby  and  Wall, 
and  many  others,  eminent  for  piety  and  learning, 
and  none  of  whom  were  Baptists. 


190 


THE  BAPTIST  CHURCH  DIRECTORY. 


Y. — Evidence  from  History. 

Wliat  do  those  scholars  and  learned  men  who 
have  written  histories  of  the  churches  in  the 
times  of  the  Apostles  and  early  Christians,  say 
of  their  practice  as  to  baptism  ? 

Mosheim,  Gieseler,  Du  Pin,  Waddington,  and 
Neander,  are  best  known  as  Church  historians. 
They  all  agree  that  for  about  two  hundred  and 
fifty  years  after  Christ  nothing  but  dipping  was 
practised  for  baptism ; and  that  for  thirteen 
hundred  years  it  was  generally  practised  by  all 
Christian  nations,  even  after  sprinTding  was  used 
in  cases  of  sick  or  feeble  persons. 

Works  ascribed  to  Barnabas,  the  companion 
of  Paul,  and  Hennas,  mentioned  by  Paul,  and 
which  works  must  have  been  very  early  written ; 
Justin  Martyr,  about  a.d.  140 ; Tertullian, 
a.d.  204 ; Nazianzen,  a.d.  360.  Basil,  a.d. 
360.  Ambrose,  a.d.  374;  Cyril,  a.d.  374; 
Chrysostom,  a.d.  398 ; all  speak  of  baptism  as 
a going  down  into  the  water,  and  being  dipped, 
or  washed  in  the  water. 

Dr.  Wall,  vicar  of  Shoreham,  England,  wrote 
a learned  history  of  Infant  Baptism,  which  so 
much  pleased  the  clergy  of  the  English  Church, 
that  when  assembled  in  full  convocation  they 
gave  him  a vote  of  thanks  for  his  able  work.  He 


THE  BAPTIST  CHURCH  DIRECTORY. 


191 


says  dipping  was  the  primitive  mode  of  baptism, 
and  declares  this  to  be  so  plain  that,  “ One  can- 
not but  pity  the  weak  endeavors  of  such  pedo- 
baptists  as  would  maintain  the  negative  of  it.55 

Dr.  "Whitby,  an  able  divine  of  the  Church 
of  England,  and  author  of  a Commentary,  says : 
“ And  this  immersion  being  religiously  observed 
by  all  Christians  for  thirteen  centuries , and  ap- 
proved by  our  church.” 

Bishop  Bossuet,  one  of  the  most  learned  and 
distinguished  of  the  French  clergy,  and  con- 
nected with  the  Catholic  Church,  says : u We  are 
able  to  make  it  appear  by  the  acts  of  councils, 
and  by  the  ancient  rituals,  that  for  thirteen  hun- 
dred years , baptism  was  thus  administered  [by 
dipping]  throughout  the  whole  church,  as  far  as 
possible.” 

Stackhouse,  author  of  the  well  known  History 
of  the  Bible,  says  : “ Several  others  have  shown 
and  proved  that  this  immersion  continued  as 
much  as  possible  to  be  used  for  thirteen  hundred 
years  after  Christ.” 

Brenner,  a Roman  Catholic  writer,  as  quoted 
by  Prof.  Stuart,  says  : “ Thirteen  hundred  years 
was  baptism  generally  and  ordinarily  performed 
by  the  immersion  of  a man  under  water:  and 
only  on  extraordinary  occasion  was  sprinkling  or 
affusion  permitted.  These  latter  methods  of  bap- 


192 


THE  BAPTIST  CHURCH  DIRECTORY. 


tism  were  called  in  question  and  even  pro- 
hibited.” 

Bingham’s  Antiquities  of  the  Christian  Church 
is  probably  the  most  able  work  in  English  on 
questions  connected  with  ancient  Christian  cus- 
toms. It  is  quoted  as  standard  authority  by 
nearly  all  writers  on  these  subjects.  Hose,  in 
his  Biographical  Dictionary,  calls  the  author, 
“ One  of  the  most  illustrious  scholars  produced 
by  the  English  Church.”  Bingham,  in  this 
learned  work,  says : u And  as  this  [dipping]  was 
the  original , apostolical  practice,  so  it  continued 
to  be  the  universal  practice  of  the  church  for 
many  ages.”  He  declares  this  “ immersion , or  dip* 
ping  of  the  whole  body  under  water,”  was  to  show 
the  death,  burial,  and  resurrection  of  Christ,  and 
the  candidate’s  death  to  sin  and  resurrection  to  a 
new  life.  And  he  adds,  “ there  are  a great  many 
passages  in  the  epistles  of  St.  Paul  which  plainly 
refer  to  this  custom.”  He  declares  that  so  strictly 
was  immersion  adhered  to,  as  never  to  be  de- 
parted from  except  in  cases  of  sickness.  To 
prove  beyond  doubt  that  dipping  Avas  the  primi- 
tive mode  of  baptism,  he  quotes  many  ancient 
and  learned  authorities,  such  as  the  following : 
St.  Cyril,  St.  Chrysostom,  St.  Ambrose,  Fourth 
Council  of  Toledo,  Epiphanius,  Tertullian,  Theo- 
doret,  Ordo  Romanus,  Gregory’s  Sacramentarium, 


THE  BAPTIST  CHURCH  DIRECTORY . 


193 


With  these  writers  agree  many  others.  It 
must  still  be  observed  that  none  of  these  were 
Baptists ; which  fact  presents  in  a still  clearer 
light  the  inevitable  convictions  of  truth  in  the 
testimony  they  give. 

YI. — -Practice  of  the  Greek  Church. 

It  deserves  to  be  noticed  that  the  Greek 
Church,  so  called  in  distinction  from  the  Roman 
Church,  and  which  extends  over  Greece,  Russia, 
Abyssinia,  Egypt,  Arabia,  Palestine,  and  other 
African  and  Asiatic  countries,  has  always  prac- 
ticed, and  continues  still  to  practise,  immersion  in 
baptism.  True,  that  church  is  superstitious  and 
corrupt,  like  the  Romish,  embracing  many  errors 
in  its  doctrines  and  customs.  Baptism  is  also 
administered  by  a trine  immersion,  or  a thrice 
dipping  of  the  candidate.  Yet  the  mode  they 
have  preserved  as  at  first  instituted.  Even  their 
children  they  dip  at  the  tenderest  age,  and  4hat 
too  in  cold  water,  even  in  the  severe  climate  of 
Russia  and  Siberia. 

Dr.  Wall  declares,  u The  Greek  Church,  in  all 
its  branches,  does  still  use  immersion , and  so  do 
all  other  Christians  in  the  world  except  the  La- 
tins. All  those  nations  of  Christians  that  do 
now,  or  formerly  did  submit  to  the  authority  of 
the  bishop  of  Rome,  do  ordinarily  baptize  theii 
9 


194 


THE  BAPTIST  CHURCH  DIRECTORY. 


infants  by  pouring  or  sprinkling  ; but  all  other 
Christians  in  the  world , who  never  owned  the 
Pope’s  usurped  power,  do , and  ever  did , dip 
their  infants  in  the  ordinary  use.  All  the  Christ- 
ians in  Asia,  all  in  Africa,  and  about  one-third 
part  of  Europe,  are  of  the  last  sort” 

The  whole  Christian  world,  then,  practised 
dipping  in  baptism  for  thirteen  hundred  years  as 
their  common  custom  ; and  the  greater  part  of 
Christendom  do  still  practise  it ; that  is,  accord- 
ing to  Wall,  all  those  countries  that  never  were 
in  allegiance  to  the  Pope,  including  Asia,  Africa, 
and  about  one-third  of  Europe  ; to  which  about 
one-quarter  of  the  United  States  of  America  may 
be  added.  The  Baptists,  therefore,  have  on  their 
side  the  Scriptures,  reason,  history,  criticism,  and 
the  practice  of  the  great  mass  of  professing 
Christians,  so  far  at  least  as  the  mode  of  baptism 
is  concerned.  With  this  they  ought  to  be  con- 
tent1} in  the  assurance  that  they  are  right. 

VII. — The  Existence  of  Baptisteries. 

The  question  of  baptisteries , or  places  artifi- 
cially prepared  for  the  baptism  of  candidates, 
deserves  a brief  notice,  as  it  serves  to  illustrate 
the  primitive  and  long-continued  manner  of  bap- 
tizing by  immersion. 

At  first,  as  we  know  from  the  New  Testament 


THE  BAPTIST  CHURCH  DIRECTORY. 


195 


history,  converts  were  baptized  in  rivers,  pools, 
and  fountains,  whenever  these  might  be  found 
convenient  for  the  purpose.  But  afterwards,  as 
Christianity  extended,  and  converts  multiplied, 
and  especially  in  large  cities,  convenience  if  not 
necessity  required  the  construction  of  pools  or 
fountains,  expressly  for  the  administration  of  the 
ordinance. 

These  places  at  first  were,  doubtless,  very  sim- 
ple— merely  open  cisterns.  Afterwards  a roof  or 
dome  over  the  pool  w^as  added,  as  a shelter  for 
the  congregation.  And  finally  they  came  to  be 
built,  with  great  care  and  elegance.  They  were 
usually  constructed  in  a circular  or  an  octagonal 
form,  with  the  baptistery  proper,  or  pool,  in  the 
centre,  and  the  sides  either  open,  or  surrounded 
by  cloisters,  dressing  rooms,  or  rooms  for  other 
religious  purposes. 

These  buildings  were  separate  and  distinct 
from  the  church,  but  near  to  it ; and  wTere  thus 
used  from  the  third  to  the  sixth  century.  Dur- 
ing the  latter  part  of  the  sixth  century,  bap- 
tisteries began  for  greater  convenience  to  be 
built  in  the  porch  or  vestibule  of  the  church,  and 
still  later  within  the  body  of  the  church  itself. 
But  it  was  not  until  near  the  middle  of  the 
seventeenth  century,  that  these  baptisteries  for 
immersion,  gave  place  to  mere  basins  for  sprint 


196 


THE  BAPTIST  CHURCH  DIRECTORY. 


ling.  This  change  was  made  in  England  by 
the  authority  of  the  Westminster  Assembly  of 
Divines. 

Dr.  Wall  says  respecting  this:  “As  for 
sprinkling,  properly  so-called,  it  was,  at  1645, 
just  then  beginning,  and  used  by  very  few. 
This  learned  Assembly  could  not  remember  that 
fonts  to  baptize  in  had  been  always  used  by  the 
primitive  Christians,  long  before  the  beginning 
of  Popery,  and  ever  since  churches  were  built. 
And  that  basins,  except  in  cases  of  necessity, 
were  never  used  by  Papists,  or  any  other  Christ- 
ians, whosoever,  till  by  themselves.55 

Dr.  Cave  says:  “These  baptisteries  were 
anciently  very  capacious,  because  the  stated 
times  of  baptism  returning  but  seldom,  there 
were  usually  great  multitudes  to  be  baptized  at 
the  same  time  ; and  then  the  manner  of  baptizing 
by  immersion  or  dipping  under  water,  made  it 
necessary  to  have  a large  font  likewise.5’ 

Bingham  says  : “ In  the  Apostolical  age,  and 
some  time  after,  before  churches  and  baptisteries 
were  generally  erected,  they  baptized  in  any 
place  where  they  had  convenience,  as  John  bap- 
tized in  Jordan,  and  Philip  baptized  the  Eunuch 
in  the  wilderness,  and  Paul,  the  jailer  in  his  own 
house.55 

Dr.  Murdock  says : “ The  baptisteries  were 


THE  BAPTIST  CHURCH  DIRECTORY. 


197 


properly  buildings  adjacent  to  tlie  churches,  in 
which  the  catechumens  were  instructed,  and 
where  were  a sort  of  cisterns,  into  which  water 
was  let  at  the  time  of  baptism,  and  in  which  the 
candidates  were  baptized  by  immersion .” 

Tertullian  says : “ Peter  baptized  his  con- 
verts in  the  Tiber  at  Rome,  as  John  had  done  in 
Jordan ; and  there  was  no  difference  whether  a 
man  was  baptized  in  the  sea,  or  in  a lake,  in  a 
river,  or  a fountain.55 

These  facts  relating  to  baptisteries  as  places 
for  the  baptism  of  converts  prove  conclusively, 
even  if  there  were  no  other  evidences,  that  bap- 
tism wras  performed  by  the  immersion  of  the  can- 
didates, since  structures  and  fonts  of  the  kind 
could  not  have  been  made  for  the  administration 
of  the  ordinance,  had  it  been  performed  by 
sprinkling,  or  pouring  water  upon  the  persons, 
instead  of  plunging  them  into  water. 

Several  of  these  ancient  baptisteries  are  still 
in  existence,  and  others  are  well  known  in  the 
records  of  Christian  antiquities ; as  those  of 
Florence,  Yenice,  Pisa,  Naples,  Bologna,  Ra- 
venna, and  the  Lateran  at  Rome.  This  last  is 
considered  the  most  ancient  nowT  existing.  That 
at  Pisa  was  completed  in  1160,  and  is  of  an 
octagonal  form,  being  about  129  feet  in  diameter, 
and  179  feet  high.  That  at  Florence  is  about 


198 


THE  BAPTIST  CHURCH  DIRECTORY. 


90  feet  in  diameter,  octagonal  in  shape,  with 
a lofty  dome.  These  dimensions,  of  course, 
apply  to  the  building,  and  not  to  the  pool 
of  water.  That  of  St.  Sophia,  at  Constanti- 
nople, was  so  spacious,  as  on  one  occasion  to 
accommodate  a numerous  council  which  held 
its  session  in  the  building.  The  term  bap- 
tistery was,  as  is  evident,  applied  indifferently 
both  to  the  pool  or  font,  and  to  the  building 
which  inclosed  and  covered  it. 

For  information  on  this  subject,  consult  Cave’s 
Primitive  Christianity,  Bingham’s  Christian  An- 
tiquities, Encyclopedias,  Edinburgh,  Britannica, 
Brand’s,  Relig.  Knowledge,  Americana,  and 
Robinson’s  Hist.  Baptism. 

VIII. — The  Rise  of  Sprinkling. 

But  how  came  it  that  the  practice  of  immer- 
sion as  the  mode  of  baptism  was  ever  departed 
from  ? And  when  and  how  did  sprinkling  arise 
to  take  its  place  ? That  question  is  readily  an- 
swered. 

The  first  recorded  instance  of  any  deviation 
from  the  apostolic  practice  of  dipping  in  bap- 
tism, is  that  of  Novatian,  which  occurred  about 
the  middle  of  the  third  century,  or  a.d.  250. 
This  case  is  recorded  by  Eusebius,  in  his  Church 
History,  and  Dr.  Wall,  in  his  researches,  could 


THE  BAPTIST  CHURCH  DIRECTORY. 


199 


find  no  instance  of  pouring  or  sprinkling  earlier 
than  this. 

Novatian  being  sick,  and  as  was  supposed 
about  to  die,  greatly  desired  to  be  baptized,  and 
as  it  was  thought  he  could  not  be  immersed  on 
account  of  his  sickness,  water  was  poured  pro- 
fusely over  him,  as  he  lay  on  his  bed,  so  as  to  re- 
semble as  much  as  possible  a submersion.  But 
this  was  regarded  at  the  time  as  a substitute , and 
not  a valid  baptism;  because,  when  sometime 
afterwards,  he  having  recovered,  it  was  proposed 
to  make  him  bishop,  this  was  objected  by  many 
that  he  had  not  been  properly  baptized . 

From  that  time,  however,  pouring  and  sprink- 
ling were  occasionally  resorted  to  in  cases  of  sick 
or  feeble  persons,  hence  called  clinic  baptism, 
because  administered  to  candidates  on  their  beds. 
But  dipping  continued  the  common  practice.  In 
the  Romish  church  pouring  was  tolerated  in  the 
eighth  century,  and  in  the  sixteenth  century  was 
generally  adopted  as  a matter  of  convenience. 
It  was  not  claimed,  however,  that  this  was  ac- 
cording to  apostolic  usages,  but  that  the  church 
had  a right  to  change  ordinances. 

Dr.  Wall  says,  France  was  “ the  first  country 
in  the  world  where  baptism  by  affusion  was 
used  ordinarily  to  persons  in  health.55  Of  Eng- 
land he  says,  “ The  offices  and  liturgies  did  all 


200 


THE  BAPTIST  CHURCH  DIRECTORY. 


along  enjoin  dipping , without  any  mention  of 
pouring  or  sprinkling .”  About  1550,  sprinkling 
began  to  prevail,  being  adopted  first  in  cas§s  of 
“ weak  children,55  and  “ within  the  time  of  a half 
a century,  from  1550  to  1600,  prevailed  to  be 
the  more  general.55 

The  history  of  sprinkling  as  given  in  the  Edin- 
burgh Encyclopedia,  under  the  article  “ bap- 
tism,55 is  as  follows.  The  first  law  to  sanction 
sprinkling  as  a mode  of  baptism,  was  made  by 
Pope  Stephen  II.,  in  753.  “It  was  not  till  the 
year  1311  that  a council  held  at  Ravenna  de- 
clared immersion  or  sprinkling  to  be  indifferent.55 
Before  that  time  sprinkling  had  been  resorted 
only  in  cases  of  supposed  necessity.  “ In  this 
country  (Scotland),  however,  sprinkling  was 
never  practised  in  ordinary  cases,  till  after  the 
Reformation  ; and  in  England,  even  in  the  reign 
of  Edward  YI.,  immersion  was  commonly  ob- 
served.55 But  during  the  persecutions  which  fol- 
lowed the  death  of  Edward  YI.,  and  the  acces- 
sion of  the  Catholic  Queen  Mary,  many  of  the 
Protestants,  especially  the  Scotch,  fled  to  Ge- 
neva, where,  under  the  influence  and  teachings 
of  the  celebrated  John  Calvin,  they  imbibed  a 
preference  for  sprinkling.  “ These  Scottish  ex- 
iles who  had  renounced  the  authority  of  the 
Pope,  implicitly  acknowledged  the  authority  of 


THE  BAPTIST  CHURCH  DIRECTORY. 


201 


Calvin  ; and  returning  to  their  own  country  with 
John  Knox  at  their  head,  in  1559,  established 
sprinkling  in  Scotland.  From  Scotland  this 
practice  made  its  way  into  England  in  the  reign 
of  Elizabeth,  but  was  not  authorized  by  the 
established  church.35 

In  1643,  the  Westminster  Assembly  of  Di- 
vines debated  the  question  in  convocation, 
whether  baptism  should  be  administered  by 
dipping  or  sprinkling , both  modes  prevailing, 
and  it  being  thought  desirable  that  the  prac- 
tice should  be  uniform.  The  question  was  de- 
cided by  one  majority  in  favor  of  sprinkling — 
twenty-five  voting  for  it,  and  twenty-four  for  im- 
mersion. So  near  did  the  Church  of  England 
come  to  being  immersionists.  A year  later,  par- 
liament sanctioned  the  decision  of  the  Assembly, 
and  enacted  that  sprinkling  should  be  the  legal 
mode  of  administering  baptism. 


IX. — Objections  Answered. 

Some  Pedobaptists,  with  more  zeal  than  either 
discretion  or  learning,  have  objected  to  immer- 
sion as  the  primitive  mode  of  baptism,  saying 
the  Jordan  had  not  sufficient  depth  of  water  for 
dipping  candidates,  and  that  Jerusalem  had  no 
conveniencies  for  the  immersion  of  the  thousands 
9* 


202 


THE  BAPTIST  CHURCH  DIRECTORY. 


converted  under  the  Apostles’  preaching.  Let 
such  persons  consider  the  following  facts : 

1.  In  1848,  Lieut.  Lynch,  in  the  United  States 
service,  was  sent  by  our  government  in  command 
of  an  expedition  to  explore  the  Jordan  and  the 
Dead  Sea.  He  passed  the  entire  length  of  the 
Jordan  in  boats,  and  made  constant  and  accurate 
examination  of  all  its  features.  These  were  re- 
corded and  published.  He  found  the  river  vary- 
ing in  width  from  seventy-five  to  two  hundred 
feet,  and  its  depth  from  three  to  twelve  feet.  At 
Bethabara,  where  tradition  has  fixed  the  place 
of  our  Saviour’s  baptism,  and  where  John  bap- 
tized the  multitudes,  Lieut.  Lynch  gives  the 
width  as  one  hundred  and  twenty  feet,  and  the 
greatest  depth  as  twdve  feet . To  this  place  thou- 
sands of  pilgrims  continue  to  come  every  year, 
at  a certain  season,  to  bathe  in  the  waters  where 
they  believe  Christ  was  baptized.  The  expedi- 
tion witnessed  one  of  these  occasions,  and  had 
their  boats  in  readiness  to  prevent  accidents, 
which  were  liable  to  occur  while  the  multitudes 
were  bathing.  There  is  certainly  no  lack  of  wa- 
ter there. 

2.  In  Jerusalem  there  were  anciently  several 
cisterns,  or  pools  of  large  size,  sufficient  to  accom- 
modate hundreds  of  bathers  at  the  same  time. 
Outside,  but  near  the  city,  were  others  of  still 


THE  BAPTIST  CHUECH  DlKEOTORY. 


203 


larger  capacity.  These  were  constructed  partly 
to  afford  opportunity  for  the  many  ablutions  re- 
quired by  the  Mosaic  law,  and  partly  to  supply 
the  city  with  water.  Some  of  them  still  contain 
wTater,  and  afford  admirable  convenience  for  the 
administration  of  baptism.  Others  are  in  a ru- 
ined state,  but  distinctly  show  their  original  con- 
struction and  capacity.  The  most  of  them  were 
in  repair,  and  continued  to  be  used,  for  hundreds 
of  years  after  Christ,  as  history  proves. 

According  to  Dr.  Robinson,  wdio  visited  Jeru- 
salem recently,  and  made  accurate  measurement 
of  these  pools,  there  are  even  now  most  abundant 
opportunities  for  baptizing.  His  statements  are 
fully  corroborated  by  Dr.  Sampson,  who  has 
verified  them  by  personal  observation.  The  pool 
of  Bethesda  is  360  feet  long,  130  feet  wide,  and 
75  feet  deep ; and  when  it  was  full  of  water  was 
a considerable  pond,  covering  more  than  an  acre 
of  ground.  The  pool  of  Siloam , 53  feet  long, 
18  feet  wide,  and  19  feet  deep,  has  now  a depth 
of  2 or  3 feet,  but  can  easily  be  increased  to 
a much  greater  depth.  The  Upper  Pool , 316 
feet  long,  218  feet  wide,  18  feet  deep,  and  covers 
an  acre  and  a half  of  ground.  The  Pool  of 
Hezekiah , 240  feet  long,  144  wide,  partly  filled 
with  water.  The  Lower  Pool  of  Gihon , 592  feet 
long,  260  feet  wide,  40  feet  deep,  and  covers  more 


20J:  THE  BAPTIST  CHURCH  DIRECTORY. 

than  three-and-a-half  acres . This  pool  is  now  dry, 
but  as  late  as  the  time  of  the  Crusaders  was 
abundantly  supplied  with  water,  and  free  to  the 
use  of  all.  Several  others  are  also  found.  These 
pools  were  all  constructed  with  the  sides  gradu- 
ally sloping,  so  as  to  make  a descent  into  them 
perfectly  convenient,  to  any  desired  depth 
These  statements  are  abundantly  justified  by  Dr 
Barclay,  missionary  at  Jerusalem,  and  the  most 
competent  and  reliable  of  all  authorities  on  this 
subject,  so  far  as  the  city  of  Jerusalem  is  con- 
cerned. 

Such  facts  show  how  entirely  gratuitous,  and 
destitute  of  reason,  are  all  objections  to  immer- 
sion as  the  primitive  mode  of  baptism,  on  the 
ground  of  an  insufficiency  of  water,  either  at  the 
Jordan  or  in  Jerusalem.  And  these  investiga- 
tions and  measurements  were  not.  made  by  Bap- 
tists for  the  purpose  of  establishing  a theory,  but 
by  Pedobaptists,  for  the  purpose  of  scientific  and 
antiquarian  research.  They  do,  however,  most 
fully  vindicate  the  truth. 


CHAPTER  III. 


THE  QUESTION  OF  INFANT  BAPTISM. 

Baptists  believe  that  no  person  should  be  bap- 
tized, except  on  a profession  of  faith  in  Christ. 
Since  infants  are  incapable  of  exercising  or  pro- 
fessing that  faith,  they  evidently  are  not  proper 
subjects  for  baptism  ; and  to  baptize  them  would 
be  both  unauthorized  and  wrong.  Pedobaptists, 
on  the  contrary,  believe  in  and  practise  infant 
baptism  as  right  and  scriptural.  Which  are  cor- 
rect? Which  act  according  to  the  teachings  of 
the  New  Testament  and  the  practice  of  the 
apostles  ? 

Baptists  assert  the  following  facts  : 

1.  That  in  the  New  Testament  there  is  neither 
precept  nor  example  to  authorize  or  sanction  the 
practice,  nor  even  an  allusion  to  the  baptism  of 
infants. 

2.  That  Christ  did  not  command  it,  and  neither 
the  Apostles  nor  early  Christians  practised  it. 

3.  That  it  arose  with,  and  was  a part  of,  the 
early  corruption  of  the  Christian  Church. 

4r.  That  it  is  presumptuous  and  censurable  on 

205 


206 


THE  BAPTIST  CHURCH  DIRECTORY. 


the  part  of  parents,  sponsors,  and  administrators, 
and  productive  of  great  evil  to  the  child  which 
receives  it,  and  to  the  church  which  allows  it. 

I. — When  did  Infant  Baptism  arise? 

The  first  mention  of  it  in  history  is  made  by 
Tertullian,  the  beginning  of  the  third  century / 
and  he  opposes  it,  and  speaks  of  it  as  a practice 
of  neither  long  standing  nor  general  observ- 
ance. Bingham,  before  mentioned,  believes  it 
existed  at  an  earlier  period,  which  he  is  anxious 
to  prove  by  vague  inferences  and  obscure  allu- 
sions. Yet  this  mention  of  it  by  Tertullian  is  the 
earliest  he  was  able  to  find ; though  it  is  certain 
he  would  have  found  it,  had  there  been  any 
earlier  reference  to  it  accessible. 

Bp.  Burnett  says,  44  There  is  no  express  pre- 
cept or  rule  given  in  the  New  Testament  for 
the  baptism  of  infants.55 

Luther  says,  44  It  cannot  be  proved  by  the  sa- 
cred Scripture  that  infant  baptism  was  instituted 
by  Christ,  or  begun  by  the  first  Christians  after 
the  Apostles.55 

Goodwin  says,  44  Baptism  supposes  regenera- 
tion sure  in  itself  first.  Read  all  the  Acts,  still  it 
is  said,  they  believed  and  were  baptized.55 

Limborch  says,  44  There  is  no  instance  can  be 
produced  from  which  it  may  indisputably  be  in- 


THE  BAPTIST  CHURCH  DIRECTORY. 


207 


ferred  that  any  child  was  baptized  by  the  Apos- 
tles.’5 

Baxter  says,  “ I conclude  that  all  examples  of 
baptism  in  Scripture  do  mention  only  the  admin- 
istration of  it  to  the  professors  of  saving  faith  : 
and  the  precepts  give  us  no  other  direction.55 

Curcelleus  says,  the  baptism  of  infants  in  the 
two  first  centuries  after  Christ  was  altogether  un- 
known ; but  in  the  third  and  fourth  was  allowed 
by  some  few.  In  the  fifth  and  following  ages  it 
was  generally  received.55 

Dr.  Wall,  the  ablest  defender  and  most  learned 
advocate  of  infant  baptism,  says,  “ Among  all  the 
persons  that  are  recorded  as  baptized  by  the 
Apostles,  there  is  no  express  mention  of  any  in- 
fants.55 

Neander,  perhaps  the  most  learned  and  reli- 
able of  all  church  historians,  says,  “ Baptism  was 
administered  at  first  only  to  adults , as  men  were 
accustomed  to  conceive  of  baptism  and  faith  as 
strictly  connected.55 

Hippolytus,  bishop  of  Pontus,  who  wrote  in  the 
first  half  of  the  third  century,  says,  “ We  in  our 
days  never  defended  the  baptism  of  children, 
which  in  our  day  had  only  begun  to  be  practised 
in  some  regions.55  “The  baptism  of  infants  we 
did  not  know.55  And  Bunsen,  his  learned  trans- 
lator, declares  that  infant  baptism . in  the  mo- 


208 


THE  BAPTIST  CHURCH  DIRECTORY. 


dern  sense,  was  utterly  unknown  in  the  early 
church,  to  the  middle  of  the  third  century. 

Dr.  Hanna  says,  “ Scripture  knows  nothing  of 
the  baptism  of  infants.55 

Prof.  Jacobi  says,  “ Infant  baptism  was  estab- 
lished neither  by  Christ  nor  the  Apostles.55 

Similar  concessions  have  been  made  by  Eras- 
mus, Calvin,  Yives,  Taylor,  Mosheim,  Gieseler, 
Coleman,  Meyer,  De  Wett,  Olshausen,  Lange, 
Hodge,  Stuart,  Woods,  and  others,  though  at  the 
same  time  justifying  the  practice  on  other 
grounds.  They  are  agreed  that  Tertullian  is  the 
first  writer  who  distinctly  mentions  the  practice, 
and  that  it  must  have  arisen  about  that  time, 
a.d.  201.  Had  it  been  much  earlier,  it  would 
have  been  mentioned  by  some  earlier  writer. 

II. — From  what  Cause  did  it  Arise  ? 

The  answer  to  this  question  is  plain,  and  should 
be  satisfactory.  Soon  after  the  ascension  of  our 
Saviour,  various  heresies  arose  and  were  mingled 
with  the  doctrines  of  the  Gospel,  and  many  su- 
perstitious rites  corrupted  the  simple  ordinances 
of  Christianity.  In  this,  all  scholars  and  histo- 
rians are  agreed.  Very  early  the  notion  began 
to  prevail  that  the  ordinances  possessed  a myste- 
rious efficacy,  a sanctifying  power,  and  that  to 
die  without  receiving  Baptism  and  the  Supper, 


THE  BAPTIST  CHURCH  DIR*:CT0RY. 


209 


was  to  endanger  the  salvation  of  the  soul.  Thus 
parents,  very  naturally  being  desirous  of  making 
certain  the  salvation  of  their  children  by  every 
possible  means,  began  to  request  baptism  for 
them,  thereby  to  insure  their  spiritual  safety. 
This  was  at  first,  probably,  done  only  in  the  cases 
of  sick  or  dying  children,  but  afterwards  it  be- 
came general.  It  was  essentially  the  same  idea 
as  that  which  led  to  the  practice  of  sprinkling  for 
baptism — a false  notion  of  the  efficacy  of  the  ordi- 
nance. No  one  who  carefully  reads  the  early 
history  of  Christianity  can  fail  to  see  the  correct- 
ness of  this  explanation. 


CHAPTER  IV. 


THE  COMMUNION  QUESTION. 

There  exists,  between  Baptists  and  Pedobap- 
tists,  a difference  of  opinion  respecting  the  ques- 
tion of  Church  Communion,  as  to  who  are  pro- 
perly qualified  to  partake  of  the  Lord’s  Supper, 
and  what  are  the  scriptural  qualifications.  Both 
hold  that  baptism  necessarily  precedes  the  com- 
munion as  a qualification  for  its  privileges,  and 
that  "baptized  believers  in  Christ  only,  are  to  be  in- 
vited to  it.  But  wdiat  is  Baptism  ? Pedobap- 
tists  assert  that  persons  sprinkled,  poured  upon, 
or  immersed,  are  properly  baptized,  and  there- 
fore invite  such  persons  to  the  Lord’s  table. 
Baptists,  however,  declare  that  persons  immersed 
only  are  baptized,  and  therefore  invite  none 
others  to  the  Lord’s  table. 

This  practice  of  Pedobaptists  is  called  open,  or 
free  communion,  because  it  embraces  the  diffe- 
rent denominations  of  evangelical  Christians. 
The  practice  of  Baptists  is  commonly  called  close, 

or  restricted  communion,  because  it  restricts  or 
210 


THE  BAPTIST  CHURCH  DIRECTORY. 


211 


confines  the  privileges  of  the  Lord’s  Supper  to  im- 
mersed believers.  These  terms,  however,  are  not 
very  truthful  or  accurate,  since  both  practise  a 
restricted  communion,  and  both  adopt  the  same 
rule,  and  advocate  the  same  principles,  as  to  the 
terms  of  communion ; while  the  real  difference 
lies  in  their  different  views  of  what  constitutes 
baptism. 

But  the  question  of  Baptism  is  not  the  only 
question.  Are  there  other  qualifications  prere- 
quisite to  the  communion  ? And  if  so,  what  are 
they?  And  who  is  to  decide  whether  these  quali- 
fications exist,  whether  these  conditions  have 
been  complied  with — the  church  or  the  commu- 
nicant? These  questions  involve  the  vital  ele- 
ments of  church  structure,  and  of  church  order. 

I. — Subjects  op  Communion. 

Let  us  inquire  who  are  entitled,  and  have  a 
right  to,  the  privileges  of  the  Lord’s  Supper. 
May  all  persons,  without  distinction,  who  desire 
to  do  so,  partake  of  it  ? If  so,  that  would  consti- 
tute, in  fact,  an  open,  or  free  communion — and 
in  reality,  that  is  the  only  open  communion.  Or, 
must  this  privilege  be  restricted  to  regenerate  per- 
sons, believers  in  Christ?  If  so,  then  who  is  to  be 
the  judge  of  their  faith,  whether  they  are  regene- 
rate persons?  Must  the  church  to  which  they 


212 


THE  BAPTIST  CHURCH  DIRECTORY. 


come  decide  tliis  question,  or  may  the  individu- 
als themselves  decide  it  ? 

Still  more,  if  the  privilege  is  to  be  restricted 
to  believers,  and  none  but  regenerate  persons 
are  to  be  admitted,  then  are  all  believers, 
all  regenerate  persons,  to  be  so  admitted  with- 
out any  further  condition  or  qualification  ? Is 
regeneration  the  only  test  ? Or  must  they  also 
be  first  baptized,  and  be  found  walking  in  godli- 
ness of  life  ? And  who  is  to  judge  whether  these 
conditions  have  been  strictly  complied  with  ? Is 
the  church  to  exercise  this  jurisdiction  and  right 
of  judgment,  or  is  it  to  be  left  wholly  to  the  pri- 
vate convictions  of  the  individual , to  decide  the 
question  of  his  own  fitness  l 

II. — Open  Oommunionists. 

The  advocates  of  what  is  called  ojpen  com- 
munion, are  of  three  classes. 

1.  Those  who  hold  that  baptism  is  a necessary 
condition  of,  and  prerequisite  to  the  Lord’s  Sup- 
per, but  assert  that  pouring,  sprinkling,  and  im- 
mersing, are  all,  and  equally,  lawful  and  scriptu- 
ral modes  of  baptism  ; and  therefore  persons  bap- 
tized by  either  mode,  and  living  correct  Christian 
lives,  are  qualified  subjects  for  the  Lord’s  Sup- 
per. Of  this  class  are  Pedobaptists  generally  of 
the  various  denominations. 


THE  BAPTIST  CHURCH  DIRECTORY. 


213 


2.  Those  who  agree  that  baptism  is  a pre- 
requisite to  the  communion,  and  who  believe 
that  nothing  but  immersion  is  scriptural  baptism, 
but  who  hold  that  the  conscientious  convictions 
of  the  individuals  themselves  rather  than  the 
judgment  of  the  church,  are  to  be  taken  as  the 
rule  of  action.  Consequently,  if  the  individual 
believes  himself  to  have  been  properly  baptized, 
when  he  was  sprinkled,  and  desires  the  commu- 
nion, he  should  be  admitted  to  the  table  on  his 
own  faith  in  the  validity  of  his  baptism,  though 
the  church  does  not  believe  he  has  been  baptized 
at  all.  Of  this  class  are  immersed  members  of 
Pedobaptist  churches,  and  the  greater  part  of 
Open  Communion  Baptists. 

3.  Those  who  deny  that  baptism  is  a necessary 
condition  of,  or  prerequisite  to  the  communion, 
at  all,  and  hold  that  there  is  no  fixed  order  in  the 
ordinances,  by  which  Baptism  must  precede  the 
Supper,  but  that  the  Supper  may  be  lawfully  re- 
ceived by  those  who  have  never  been  baptized 
in  any  way.  Consequently,  they  would  have  the 
communion  allowed  to  those  who  have  believed 
in  Christ,  whether  they  have  made  any  public 
profession  of  their  faith,  are  connected  with  any 
church,  or  have  been  baptized,  or  not.  Of  this 
class  are  a part  of  the  Open  Communion  Baptists 
and  a few  Pedobaptists. 


214 


THE  BAPTIST  CHURCH  DIRECTORY. 


All  these  arguments  for  an  open  and  unrestrict- 
ed communion  at  the  Lord’s  Table,  are  unsound, 
and  unreasonable,  as  will  appear  by  a more  care- 
ful examination  of  them. 

Let  us  examine  in  order  the  positions  occu- 
pied by  these  three  classes  of  open  communion- 
ists. 

1st.  Those  who  advocate  a free  communion, 
based  on  the  validity  of  sprinkling  and  pouring 
as  modes  of  baptism,  take  for  granted  what  is  to 
be  proved,  namely,  that  baptism  has  several 
modes , all  equally  scriptural.  On  this  point  the 
whole  argument  rests,  whether  baptism  ban  be 
performed  in  any  other  way  than  by  immersion  ? 
The  argument  for  immersion  as  the  exclusive 
inode  of  baptism,  must  determine  this  question.1 

2d.  Those  wTho  assert  that  a church  in  admit- 
ting persons  to  the  communion  should  act  on  the 
personal  convictions  of  the  individual,  instead  of 
the  settled  faith  and  convictions  of  the  church 
itself,  and  receive  such  as  believe  themselves  qua- 
lified, whether  the  church  considers  them  quali- 
fied or  not. 

This  mode  of  reasoning  in  favor  of  open  com- 
munion, is  exposed  to  fatal  objections.  It  denies 
the  right  of  the  church  to  judge  of  the  fitness  of 


1 See  Part  Second,  chap,  ii. 


THE  BAPTIST  CHURCH  DIRECTORY. 


215 


candidates  to  receive  the  ordinances  which  it 
maintains  ; it  allows  right  of  conscience,  of  judg- 
ment, and  of  action  to  the  individual , but  denies 
it  to  the  church  ; it  accepts  the  opinions  of  per- 
sons, rather  than  the  word  of  God,  as  the  rule 
of  action. 

But  have  churches  a right  to  judge  of  the  qua- 
lification of  candidates?  To  say  who  may,  and 
who  may  not  be  admitted  to  the  ordinances  of 
the  Gospel  ? They  evidently  have  such  a right. 
And  it  is  their  duty  to  exercise  that  right,  and  to 
require  all  wTho  wish  to  enjoy  the  privilege,  to 
comply  with  the  conditions  of  the  Gospel — -not, 
indeed,  with  conditions  which  they  have  made, 
but  with  those  which  Christ  has  established. 

Christ  has  committed  the  ordinances  to  his 
churches  for  them  to  preserve  in  their  purity, 
and  to  administer  in  strict  fidelity  to  him  ; not 
according  to  any  laws  or  regulations  which  the 
church  may  create,  but  according  to  the  laws  and 
conditions  which  he  has  given  them.  If  Christ 
has  thrown  around  the  ordinance  of  the  Supper 
certain  conditions  as  safeguards  to  its  sanctity,  it 
would  be  a criminal  indifference  to  his  authority, 
and  disobedience  to  his  commands,  to  break 
down  those  safeguards  and  allow  those  condi- 
tions to  be  neglected. 

Each  church  must  of  necessity  be  the  interpret 


216 


THE  BAPTIST  CHURCH  DIRECTORY. 


ter  of  the  laws  of  Christ,  so  far  as  its  own  duties 
are  concerned,  just  as  each  individual  must  be, 
so  far  as  his  duties  are  concerned.  Each  church 
must  judge  for  itself  what  are  the  ordinances  it 
is  required  to  administer,  and  to  whom  they  are 
to  be  administered.  It  would  be  preposterous  to 
say,  that  persons  outside  the  church,  who  had  no 
rights  in  it,  no  authority  over  it,  and  no  connec- 
tion with  it,  should  dictate  to  that  church  and 
direct  whom  they  should  baptize  and  receive  to 
the  Lord’s  Supper.  Or  for  such  persons  to  come 
into  the  church  and  assert  their  right  to  any  or  all 
the  privileges  of  the  church,  without  invitation 
or  permission,  and  even  against  the  wishes  and 
conscientious  convictions  of  its  members. 

Equally  unreasonable  would  it  be  for  any  per- 
son outside  the  church  to  claim  the  right  to  its 
communion,  when  he  had  not  complied  with  the 
conditions  which  that  church  believed  the  Gos- 
pel required.  One  might  as  well  claim  the  right 
to  vote  in  its  meetings  of  business,  or  exercise 
any  other  privilege  which  belongs  to  its  members 
alone.  It  would  be  no  more  unreasonable  for 
one  to  expect  to  be  received  to  baptism , without 
being  converted , simply  because  he  thought  him- 
self fit,  than  to  expect  to  be  received  to  cwmnvr 
nion  without  being  baptized , simply  because  he 
thought  himself  fit. 


THE  BAPTIST  CHURCH  DIRECTORY. 


217 


If  a person  can  come  to  tlie  communion  on  his 
own  convictions,  without  the  consent  or  against 
the  convictions  of  the  church,  he  certainly  can  be 
received  to  baptism  in  the  same  way.  By  the 
same  reasoning,  he  could  become  a member  of 
the  church  without  the  church’s  act  or  consent. 
The  supposition  is  absurd.  Such  a course  would 
effectually  break  up  and  destroy  all  church  order, 
and  the  very  organization  of  churches.  By  this 
reasoning,  also,  all  discipline  would  be  effectu- 
ally destroyed  ; since,  if  a church  has  no  right  to 
debar  or  restrain  those  outside  from  its  privileges, 
it  certainly  has  no  right  to  debar  or  restrain 
those  inside,  even  when  believed  to  be  unworthy ; 
unless,  indeed,  the  world  has  more  rights  and  pri- 
vileges in  a Christian  church  than  its  own  mem- 
bers. Thus,  also,  a member  excluded  for  heresy, 
disorderly  walk,  or  vicious  conduct,  would  only 
be  dismissed  into  a larger  liberty,  since,  as  a 
heathen  man  and  a publican,  he  could  come  to 
the  Lord’s  Table  on  his  own  convictions  of  fitness, 
while  as  a member  he  was  judged  unworthy  and 
denied  the  privilege.  This  whole  course  of  rea- 
soning is  contradictory,  and  its  conclusions  ab- 
surd. 

No  person  would  expect  to  enjoy  the  privi- 
leges of  membership  in  any  social  or  secular  soci- 
ety, until  he  had  complied  with  the  conditions  of 
10 


218 


THE  BAPTIST  CHURCH  DIRECTORY. 


membership.  Much  more  strictly  should  the  or- 
dinances of  the  Gospel  be  guarded  and  preserved 
from  all  infraction,  not  according  to  any  notions, 
rules,  or  prejudices  of  men,  but  according  to  the 
word  and  the  will  of  Christ. 

3d.  Those  who  deny  that  baptism  is  at  all  ne- 
cessary as  a preparation  or  qualification  for  the 
Lord’s  Table,  substantially  deny  that  the  Supper 
is  a memorial  of  Christ,  but  hold  it  only  as  a 
sign  of  Christian  fellowship,  do  violence  to  Scrip- 
ture teaching,  and  contradict  the  opinions  of  the 
great  mass  of  Christians  in  all  ages.  They  also 
involve  themselves  in  many  difficulties  by  such 
an  argument. 

Is  baptism,  therefore,  pre-requisite  to  the 
Lord’s  Supper  ? Must  persons  first  be  baptized 
in  order  to  have  a scriptural  right  to  the  commu- 
nion ! Does  the  New  Testament  teach  this  order 
and  relation  in  the  ordinances  ? 

A few  deny  that  baptism  is  a necessary  condi- 
tion of  the  Supper,  and  that  few,  strange  to  say, 
are  for  the  most  part  Baptists,  who  attempt  to 
reach  an  open,  or  free  communion,  by  this  denial. 
Seeing  the  logical  absurdity  of  attempting  to 
establish  an  unrestricted  church  fellowship  with 
Pedobaptists,  while  holding  baptism  to  be  a pre- 
requisite, they  have  adopted  the  theological  ab- 
surdity of  asserting  that  the  inward  washing  of 


THE  BAPTIST  CHURCH  DIRECTORY.  219 

regeneration  was  a sufficient,  and  the  only  neces- 
sary preparation  and  condition  for  coming  to 
the  Lord’s  Table,  without  being  baptized  at 
all. 

In  answer  to  the  views  and  arguments  of  this 
class  of  persons,  consider  the  following  facts : 

{a.)  What  are  the  teachings  of  the  New  Testa- 
ment on  this  subject  ? It  is  very  true  that  neither 
our  Saviour  nor  his  Apostles  did,  in  so  many 
words,  declare  that  no  unbaptized  person  could 
partake  of  the  Supper.  Neither  did  they  say 
or  intimate  that  unbaptized  persons  could  receive 
the  Supper,  nor  is  there  the  most  distant  allusion 
to  any  such  thing.  Nor  can  any  part  of  the  New 
Testament,  by  the  most  liberal  construction,  be 
made  to  countenance,  or  give  the  least  warrant 
to  such  an  inference.  Indeed,  these  conclusions 
seem  to  be  reached  only  by  doing  violence  to  the 
plain  and  obvious  scope  and  spirit  of  the  inspired 
teachings. 

(5.)  The  example  of  our  Saviour  at  the  institu- 
tion of  the  Supper  must  be  observed.  Who  sat 
down  with  him  to  eat  and  drink  ? Whom  did  he 
invite  to  his  own  table?  Unbaptized  persons? 
By  no  means.  But  his  select  and  chosen  disci- 
ples, who  had  followed  him  in  the  regeneration, 
and  were  baptized  into  his  name.  To  these  he 
distributed  the  symbols  of  his  love  and  sacrifice. 


220 


THE  BAPTIST  CHURCH  DIRECTORY. 


( c .)  The  language  of  Christ  in  the  great  com- 
mission, and  in  other  similar  directions  and  de- 
clarations, is  against  the  supposition  that  unbap- 
tized persons  may  rightfully  receive  the  Supper. 
His  command  is  to  teach  all  nations,  baptizing 
them ; declaring  that  those  who  believe , and  are 
baptized , shall  be  saved.  The  relative  order  in 
which  these  words  stand,  indicate  the  relation 
which  the  acts  they  express  sustain  to  each  other, 
and  forbid  the  supposition  that  persons  can  law- 
fully overstep  the  ordinance  of  baptism  into  the 
most  sacred  privileges  of  the  church,  any  more 
than  they  can  overstep  repentance  or  faith  into 
the  ordinance  of  baptism. 

Can  it  be  presumed  that  Christ  would,  or  that 
Christian  consistency  could,  put  the  Lord’s  Table 
before  either  of  these  injunctions  ? And  if  put 
before  “ baptize,”  where  before  ? Shall  it  be  be- 
fore “ believe  ” also,  or  before  “ repent  ?”  Who 
shall  determine  its  true  position  ? 

(< d .)  In  all  the  New  Testament  history,  where 
referenced  made  to  the  fellowship  of  saints  in  the 
communion  of  the  Supper,  there  is  not  the  re- 
motest allusion  to  the  fact  that  any  others  were 
admitted  to  the  privilege  except  baptized  be- 
lievers. And  still  more,  in  all  such  cases,  the 
circumstances,  and  the  language  used,  are  such 
as  to  forbid  the  inference  that  unbaptized  persons 


THE  BAPTIST  CHURCH  DIRECTORY. 


221 


ever  received  the  communion.  The  directions 
and  instructions  of  the  Apostles  with  reference  to 
the  observance  of  the  Supper,  the  reproofs  admi- 
nistered for  an  abuse  of  it,  all  refer  and  are  ad- 
dressed exclusively  to  the  members  of  the 
churches — baptized  believers.  These  who  be- 
lieved, and  gladly  received  the  word,  were  bap- 
tized ; then  added  to  the  church ; and  then  they 
continued  steadfast  in  the  Apostles5  doctrine,  and 
in  breaking  of  bread,  and  prayer. 

(e.)  The  almost  universal  and  unvarying  belief 
and  practice  of  Christian  churches  and  denomi- 
nations, in  all  ages,  should  be  regarded  as  evi- 
dence on  such  a question.  Both  Catholic  and 
Protestant  Christians  assert  the  necessity  of 
baptism  as  a prerequisite  to.  the  Supper. 

Justin  Martyr  says,  “This  food  is  called  by  us 
the  Eucharist,  of  which  it  is  not  lawful  for  any  to 
partake  but  such  as  believe  the  things  taught  by 
us  to  be  true,  and  have  been  baptized” 

Dr.  Wall  says,  “No  church  ever  gave  the 
communion  to  any  persons  before  they  were  bap- 
tized. Among  all  the  absurdities  that  ever  were 
held,  none  ever  maintained  that  any  person 
should  partake  of  the  communion  before  he  was 
baptized .” 

Dr.  Doddridge  says,  “ It  is  certain  that  so  far 
as  our  knowledge  of  primitive  antiquity  reaches, 


222 


THE  BAPTIST  CHURCH  DIRECTORY. 


no  unbajotized  person  received  the  Lord’s  Sup- 
per.” 

Dr.  Dick  says,  “ None  having  a right  to  the 
holy  table  but  those  who  have  been  previously 
purified  by  the  washing  of  water  and  by  the 
word.” 

Indeed,  so  unanimous  and  universal  have  been 
the  opinions  and  practices  of  all  Christians,  in  the 
past,  holding  baptism  to  be  a condition  of,  and 
prerequisite  to  the  communion  of  the  Supper, 
that  the  contrary  was  scarcely  thought  of,  until 
within  a comparatively  late  period.  The  splen- 
did talent  and  genius  of  Robert  Hall  gave  it  an 
importance  never  before  attained.  He  wished 
to  practise  free  communion,  and  saw  no  other 
way  of  doing  it.  While  holding  that  immersion 
was  the  only  baptism,  sprinkled  persons  could 
not  consistently  be  invited  to  the  Lord’s  Table, 
except  by  denying  that  baptism  did  of  necessity 
precede  the  Supper.  He  thrust  aside  baptism  for 
the  sake  of  reaching  his  Pedobaptist  brethren  at 
the  Communion.  They  accepted  his  conclusions, 
were  glad  to  meet  him  there,  but  utterly  denied 
his  premises,  and  said  that  baptism  was  a neces- 
sary condition  of  the  communion.  Even  Mr. 
Hall  saw  and  acknowledged  the  difficulties  of  his 
position. 

His  views  have  obtained  considerable  favor 


THE  BAPTIST  CHURCH  DIRECTORY. 


223 


with  English  Baptists,  not  on  account  of  their 
consistency  or  intrinsic  force,  but  because  of  the 
great  attraction  of  his  reputation  and  ability. 
Their  want  of  consistency,  however,  must  pre- 
vent their  gaining  any  general  prevalence,  cer- 
tainly in  this  country.  Baptists  will  never 
accept  such  arguments,  and  Pedobaptists  will 
reject  a free  communion  offered  on  such  terms 
and  sustained  by  such  reasoning. 

III. — Baptists5  Communion. 

The  view  which  Baptists  take  of  the  Lord’s 
Supper  is  this  : that  it  is  a symbolic  ordinance, 
designed  to  set  forth  and  teach  great  practical 
and  fundamental  doctrines  in  the  Gospel  eco- 
nomy ; that  it  is  an  ordinance  of  commemoration, 
observed,  not  as  a test  of  Christian  fellowship, 
but  in  remembrance  of  Christ ; that  the  church 
has  both  the  right  and  is  in  duty  bound  to  judge 
of  the  fitness  of  candidates  to  partake  of  it, 
strictly  guarding  its  sanctity  from  all  unlawful 
intrusion  ; and  that  baptism — that  is,  immersion , 
in  the  name  of  the  Father,  Son,  and  Holy  Spirit, 
on  a profession  of  faith  in  Christ — is  prerequisite 
to  it. 

Baptism,  though  it  must  necessarily  precede 
the  Supper,  is  not,  however,  the  only  condition  on 
which  the  privileges  of  the  communion  depend, 


224 


THE  BAPTIST  CHURCH  DIRECTORY. 


What,  then,  are  these  conditions  or  prerequisites 
to  the  communion  ? They  are  three : 1 . Conver- 
sion; 2.  Baptism ; 3.  A godly  life.  A church 
is  not  at  liberty  to  require  less  nor  more  of  any 
one  than  this. 

1.  Conversion. — No  person  has  any  right  to, 
nor  can  be  a suitable  subject  for  the  privileges 
of  the  communion,  unless  he  is  truly  regenerated 
by  the  Spirit  of  God,  having  exercised  a saving 
faith  in  Christ.  Even  though  he  may  have  been 
baptized,  and  may  be  living  an  upright  life, 
without  regeneration  he  cannot  be  a spiritual 
member  of  Christ,  and  consequently  not  a fit 
member  of  his  church. 

2.  Baptism. — By  this  ordinance  a Christian 
disciple  is  transferred  from  the  world  and  initi- 
ated into  the  church.  As  the  Supper  is  an 
ordinance  within  the  church,  the  individual  must 
pass  through  this  door  of  baptism  to  reach  it. 
By  the  regenerating  work  of  the  Spirit  on  the 
heart,  one  becomes  a member  of  Christ’s  spiritual 
body,  so  by  a confession  and  a symbolic  repre- 
sentation of  that  inward  work  in  the  ordinance 
of  baptism,  he  becomes  a member  of  the  visible 
church.  Without  scriptural  baptism,  therefore, 
one  cannot  properly  be  a member  of  the  church, 
nor  entitled  to  the  communion. 

3.  A godly  life. — A person  may  have  been 


THE  BAPTIST  CHURCH  DIRECTORY. 


225 


truly  converted  and  scripturally  baptized,  and 
yet,  if  lie  has  imbibed  dangerous  heresies,  or  if 
he  be  living  in  the  practice  of  grievous  sins,  or 
otherwise  walking  disorderly , so  as  to  be  a 
^reproach  to  his  profession  and  an  injury  to  the 
cause  of  Gospel  truth,  he  is  not  a fit  subject  for 
the  sacred  privileges  of  the  Lord’s  Supper.  His 
walk  and  conversation  must  be  such  as  become 
godliness,  and  as  will  not  dishonor  the  Gospel  he 
professes  to  obey. 

It  is,  therefore,  abundantly  evident  that  the 
ordinance  of  the  Supper  is,  in  the  strictest  sense, 
a church  ordinance ; that  is,  to  be  administered 
within  the  church,  and  to  those  within  the  church. 
The  church  is  also  to  judge  of  the  qualifications 
of  those  who  wish  to  receive  it,  and  to  decide 
who  has,  and  who  has  not  complied  with  the 
Gospel  conditions. 

This  statement  of  the  three  prerequisites  to 
communion  sufficiently  explains  the  three  follow- 
ing facts . 

(a,)  The  reason  why  Baptists  do  not  invite 
Pedobaptists  to  their  communion,  is  because 
such  persons  have  not  been  baptized.  And  even 
though  they  say  and  think  they  have  been  bap- 
tized, yet  the  church  writh  which  they  may  desire 
to  commune  must  judge  of  that  question  in  the 
case  of  all  who  propose  to  partake  with  them. 

10* 


226 


THE  BAPTIST  CHURCH  DIRECTORY. 


Persons  only  sprinkled,  or  poured  upon , are  not 
jcripturally  baptized,  and  therefore  cannot  con- 
sistently be  invited  to  the  Supper  in  a church 
where  nothing  but  immersion  is  believed  to  be 
baptism. 

(b.)  The  reason  why  Baptists  do  not  feel  at 
liberty  to  commune  with  Pedobaptists  is  the 
same,  viz. : they  do  not  consider  such  persons  as 
baptized  at  all.  They  would  be  giving  their 
example  and  influence  to  sanction  and  support 
what  they  believe  to  be  an  error,  should  they 
commune  with  such,  however  pious  and  godly  in 
other  respects  they  might  be. 

(<?.)  The  reason  why  Baptist  churches  do  not 
invite  immersed  members  of  Pedobaptist  churches 
to  their  communion  is,  because  such  persons, 
though  they  have  been  scripturally  baptized, 
yet,  by  continuing  in  a church  which  practises 
sprinkling  for  baptism,  thus  putting  a human 
device  in  place  of  an  ordinance  of  Christ,  they 
are  thereby  walking  disorderly  as  to  Gospel 
truth  and  Gospel  ordinances,  and  are  not  entitled 
to  the  privilege  of  the  Supper.  This  is  the 
more  obvious,  because  such  persons  believe  that 
sprinkling  is  not  scriptural  baptism,  inasmuch 
as  they  would  not  receive  it  for  baptism,  but 
were  immersed.  By  continuing  their  member- 
ship in  such  a church,  therefore,  they  are  sup- 


THE  BAPTIST  CHURCH  DIRECTORY. 


227 


porting  what  they  themselves  believe  and  confess 
to  be  an  error.  For  this  reason.  Baptists  do 
properly  refuse  them  an  invitation  to  the  Lord’s 
Table. 


IY. — Pedobaptist  Communion. 

Pedobaptist  churches  believe  in,  and  prac- 
tise close  communion  as  really , though  not  to 
the  same  extent,  as  do  the  Baptists.  And  all 
such  churches  admit,  and  profess  to  be  governed 
by  the  same  rules  and  principles,  as  to  the 
terms  and  subjects  of  communion,  as  do  Baptist 
churches  themselves ; the  same  as  are  set  forth 
above.  The  real  difference  is  in  their  views 
of  baptism. 

These  churches,  whether  they  be  Congrega- 
tionalists,  Episcopalian,  Methodist,  Presbyterian, 
or  of  any  other  evangelical  denomination,  agree 
entirely  with  the  Baptists,  that  persons  must 
receive  baptism  before  being  admitted  to  the 
Supper.  Nor  will  they  allow  any,  though  they 
be  their  dearest  friends,  and  acknowledged  to 
be  truly  regenerate  and  living  godly  lives,  to 
come  to  the  communion  until  they  have  been 
baptized,  as  they — that  is,  the  church , not  the 

individual understand  baptism,  either  by 

sprinkling , pouring , or  dipping.  All  others 


228 


THE  BAPTIST  CHURCH  DIRECTORS. 


they  exclude  from  the  Lord’s  Table,  thereby 
practising  close  commuuion. 

Now,  for  the  communion  to  be  really  open^  the 
church  must  impose  no  conditions , must  require 
no  qualifications,  but  leave  it  entirely  to  the 
choice  of  the  individual,  to  partake  or  not,  as  he 
may  please,  and  according  as  his  personal  wish, 
or  sense  of  propriety,  may  dictate.  The  moment 
a church  says,  the  person  must  be  baptized,  or 
converted  even,  or  must  comply  with  any  other 
condition,  that  moment  it  restricts  the  commu- 
nion to  a specific  class,  shutting  out  all  others, 
and  of  necessity  it  becomes  a restricted,  or  close 
communion.  This  result  is  inevitable. 

All  churches  that  claim  the  right  to  judge  of 
the  fitness  of  persons  who  receive  the  Supper, 
and  admit  only  those  who  have  complied  with 
certain  conditions  as  prerequisites,  excluding  all 
others,  are  truly  and  properly  close  communion. 
And  those  only  are  truly  and  properly  open  com- 
munion, which  allow  all  persons  to  be  judges, 
each  in  his  own  case,  of  his  fitness  for  the  ordi- 
nance, and  to  receive  it  if  lie  desires  to  do  so. 

Baptists  and  Pedobaptists  agree  as  to  the  rela- 
tions of  the  ordinances,  and  as  to  the  terms  of 
communion,  but  differ  as  to  what  baptism  is ; or 
rather,  as  to  how  it  is  to  be  administered.  Bap- 
tists assert  that  dipping  is  its  only  mode,  while 


THE  BAPTIST  CHURCH  DIRECTORY. 


229 


Pedobaptists  declare  that  it  may  properly  be  ad- 
ministered by  dipping,  pouring , or  sprinkling. 
They  all  agree  that  baptism  is  a prerequisite  to 
the  communion ; consequently,  that  no  person, 
however  good  and  holy,  has  a right  to  the  latter 
until  he  has  received  the  former.  They  all  agree 
further,  that  the  church  which  spreads  the  Sup- 
per, is  to  judge  whether  those  who  desire  to 
come  to  it  are  qualified,  by  having  complied 
with  the  conditions. 

It  is  true,  Baptists  carry  their  close  commu- 
nion one  step  further  than  Pedobaptists  do,  by 
excluding  them  from  the  Supper,  as  they  exclude 
others,  but  for  the  same  reason,  and  by  the  same 
rule.  The  difference  between  them  consists  in 
their  different  views  of  what  constitutes  baptism. 
Pedobaptists  are  therefore  most  unreasonable, 
who  say  they  do  not  object  to  Baptists’  views 
of  baptism,  but  dislike  their  close  communion ; 
whereas,  the  real  difficulty  is  with  baptism.  If 
their  views  of  baptism  are  correct,  their  close 
communion  follows  of  necessity,  even  according 
to  the  reasoning  and  practice  of  Pedobaptists 
themselves.  All  follow  the  same  rule  as  to  the 
Supper.  They  should,  therefore,  first  prove  that 
immersion  is  not  the  only  mode  of  baptism  taught 
in  the  New  Testament,  or  cease  their  objection 
to  close  communion  as  practised  by  Baptists. 


230  THE  BAPTIST  CHURCH  DIRECTORY. 

It  must  not  be  overlooked,  also,  that  in  one 
direction,  Pedobaptists  carry  their  practice  of 
close  communion  much  further  than  the  Baptists 
do  ; inasmuch  as  they  exclude  from  the  Lord’s 
Table  a large  class  of  their  own  members,  viz., 
baptized  children , not  allowing  them  communion, 
though  they  be  members.  Baptists  do  not  deny 
the  Supper  to  their  own  members,  in  good  stand- 
ing. If  children  are  suitable  subjects  for  bap- 
tism, it  seems  most  unreasonable  to  exclude  them 
from  the  communion. 

V. — Objections  Answered. 

Various  objections  are  urged  by  Pedobap- 
tists against  the  views  and  practices  of  Baptists 
respecting  the  Communion. 

1.  Baptists  are  sometimes  asked  by  Pedobap- 
tists, “ Why  do  you  not  invite  us  to  your  com- 
munion ? Is  it  because  you  do  not  consider  us 
Christians  ?” 

To  this,  the  simple  answer  is,  Because  you  have 
not  been  baptized.  And  Baptists  might  inquire 
in  return,  Why  do  you  not  invite  to  your  com- 
munion persons  converted  but  not  baptized? 
Are  they  not  Christians  ? If  Christ  has  received 
them,  why  do  you  reject  them  ? 

2.  Again  it  is  said,  “ Baptism  is  not  a saving 


THE  BAPTIST  CHURCH  DIRECTORY. 


231 


ordinance  / why,  then,  make  it  a test  of  commu- 
nion V 5 

To  this  the  answer  is,  Why  do  you  make  bap- 
tism a test  of  communion,  by  refusing  to  com- 
mune with  those  whom  you  say  have  not  been 
baptized  ? But,  shall  we  refuse  to  obey  Christ 
unless  it  be  in  something  which  we  consider  sav- 
ing f Shall  we  disregard  plain  positive  com- 
mands, because  we  dislike  them  ? Baptists  do 
not  practise  immersion  because  it  is  saving , 
but  because  it  is  commanded . They  do  not  bap- 
tize candidates  to  save  them  ; but  to  show  that 
they  are  already  saved ; that  is,  in  a state  of  grace 
or  salvation.  Those  who  recognize  Christ  as 
their  only  lawgiver  in  matters  of  religion,  should 
not  presume  to  question  the  propriety,  or  decide 
as  to  the  importance  of  his  commands.  Their 
duty  is  to  obey . 

3.  Or  the  objection  may  be  urged  in  this  form, 
“ You  make  too  much  of  baptism ; you  make  it 
a saving  ordinance.55 

To  this  objection,  this  is  the  reply : We  do  not 
make  it  a saving  ordinance,  because  we  will  not 
administer  it  to  persons  until  after  they  have 
exercised  a saving  faith  in  Christ.  They  are, 
therefore,  saved  before  we  wTill  baptize  them. 
You  are  the  ones  who  make  baptism  a saving 
ordinance,  by  administering  it  to  unconscious 


232 


THE  BAPTIST  CHURCH  DIRECTOR  i . 


infants  before  they  can  exercise  repentance  or  a 
saving  faith,  believing  that  in  some  mysterious 
way  their  salvation  is  more  probable,  than  if  not 
baptized,  and  consequently  believing  that  bap- 
tism has  a sanctifying,  or  a saving  efficacy,  on 
those  to  whom  it  is  administered. 

4.  It  is  also  said,  “We  invite  you  to  our  com- 
munion ; why  do  you  not  show  the  same  liberal 
and  generous  spirit  ?” 

To  which  they  reply,  You  can  well  afford  to 
invite  us,  and  do  no  violence  to  your  conscience, 
because  you  believe  that  our  baptism  is  scrip- 
tural and  valid.  But  since  we  do  not  believe 
that  your  baptism  is  either  scriptural  or  valid, 
we  cannot  invite  you  to  the  Lord’s  Table  without 
doing  what  we  believe  to  be  contrary  to  the  Gos- 
pel, thereby  violating  our  consciences. 

5.  Some  urge  this  objection,  “ It  is  the  Lord’s 
Table,  why,  therefore,  do  you  exclude  any  of  the 
Lord’s  people  ?” 

A sufficient  answer  is  to  say,  It  is  the  Lord's 
Table,  therefore  we  have  no  discretion  in  the  case. 
We  have  no  right  to  do  less  or  more  than  he  has 
commanded.  If  it  were  our  table,  we  might  in- 
vite all.  But  we  must  not  love  our  brethren  bet- 
ter than  we  love  Christ.  We  must  not  be  so 
anxious  to  please  and  commune  with  the  disci- 
ples, as  to  disobey  the  Master  for  the  sake  of  do- 


THE  BAPTIST  CHURCH  DIRECTORY. 


233 


ing  it.  Because  it  is  the  Lord’s  Table,  we  cannot 
go  beyond  his  instructions.  We  must  be  guided 
not  by  sympathies  for  our  brethren,  but  by  love 
for  our  Lord  : that  love  which  obeys . 

6.  Sometimes  it  is  said,  “ If  the  Lord  has  re- 
ceived us,  why  should  not  you  ?” 

This  supposes  that  all  whom  the  Lord  receives 
to  a spiritual  fellowship  with  himself,  in  the  for- 
giveness of  sins,  the  church  ought  to  receive  to 
its  communion.  If  this  be  so,  then  ought  Pedo- 
baptists  to  receive  unbaptized  converts  to  their 
communion.  But  this  is  an  error.  The  Lord 
receives  children  dying  in  unconscious  infancy ; 
but  that  is  no  reason  why  the  church  should  ad- 
minister the  Supper  to  such. 

7.  Again,  this  objection  is  urged,  “We  hope 
to  commune  together  in  heaven,  ought  we  not, 
therefore,  to  commune  together  on  earth  ?”  • 

This,  like  most  other  similar  objections,  is  pro- 
bably made  more  for  the  sake  of  objecting  than 
because  it  has  any  force  against  what  is  called 
“ close  communion.”  It  is  based  on  a misconcep- 
tion of  the  true  nature  of  Christ’s  temporal  king- 
dom, and  the  distinction  between  the  earthly  and 
the  heavenly  states  of  the  church.  It  supposes 
that  we  should  invite  to  the  Lord’s  Table  all  with 
whom  we  hope  to  commune  in  heaven.  If  this 
be  true,  then  Pedobaptists  are  doing  wrong  as 


234  THE  BAPTIST  CHURCH  DIRECTORY. 

well  as  Baptists.  But  this,  also,  is  an  error.  "We 
all  hope  to  meet  many  from  among  papists,  here- 
tics, and  perhaps  heathen,  many  even  who  are 
now  unconverted,  in  heaven.  But  is  that  any 
reason  why  we  should  invite  them  to  the  fellow- 
ship of  the  church  now  ? Certainly  not.  Christ 
has  given  his  church  laws,  regulations,  offices, 
and  ordinances,  to  fit  it  for  its  work,  and  meet 
the  conditions  of  its  earthly  state,  none  of  which 
will  be  had  or  needed  in  the  heavenly  state. 

8.  Baptists  are  sometimes  accused  of  being 
“ bigoted,”  “ unkind,”  “ sectarian,”  “ thinking 
themselves  better  than  others,”  “ opposed  to 
Christian  union,”  because  they  practise  a re- 
stricted communion. 

The  same  charge  might  be  brought  with  equal 
force  against  Pedobaptists,  since  they  also  prac- 
tise a restricted  communion.  But  how  can 
these  charges  be  made  against  those  who  are 
simply  and  only  attempting  to  do  what  they  con- 
scientiously believe  the  law  of  Christ  requires 
them  to  do?  If  they  are  mistaken,  show  them 
their  error.  They  have  no  love  for,  nor  profit  in 
close  communion,  aside  from  their  desire  to  obey 
Christ.  They  believe  and  practise  it  under  great 
temporal  disadvantages,  bearing  the  censures  of 
their  brethren  on  account  of  it.  Their  only  at- 
tachment to  it  or  interest  in  it,  arises  from  the 


THE  BAPTIST  CHURCH  DIRECTORY. 


235 


fact  that  they  believe  it  to  be  according  to  the 
will  and  the  word  of  Christ,  and  they  desire  to  be 
found  obeying  the  divine  requisition.  Prove  to 
them  that  sprinkling  is  enjoined  in  the  New 
Testament,  for  baptism,  or  that  unbaptized  per- 
sons should  be  admitted  to  the  Lord’s  Supper, 
and  they  will  abandon  restricted  communion. 
Until  this  is  done,  all  unkind  censures,  for  doing 
what  they  believe  to  be  right,  appear  very  much 
as  if  those  who  make  them,  have  a secret  con- 
viction that  they  themselves  are  the  ones  in  error, 
which  unpleasant  conviction  they  wish  to  hide 
by  objecting  to  others. 

Let  every  one  who  professes  to  love  Christ, 
endeavor  to  maintain  a spirit  of  humility  and 
meekness,  being  gentle  and  kind  to  all,  never 
accusing,  ever  forgiving;  by  careful  study  of 
God’s  word,  and  prayer  for  the  illumination  of 
the  Holy  Spirit,  seeking  to  know  what  the  Divine 
Truth  teaches,  and  what  the  will  of  God  is,  and 
allowing  no  human  influence  to  prevent  a strict 
obedience  to  God’s  word,  in  all  things. 


CHAPTER  Y. 


THE  QUESTION  OF  CHURCH  OFFICERS. 

How  many  orders  of  officers  ought  a church 
to  have,  according  to  the  teachings  of  the  New 
Testament  and  the  practice  of  the  Apostles  and 
early  Christians  ? 

Baptists,  and  some  other  denominations  of 
Christians,  say  there  are,  and  ought  to  be  two 
only.  These  two  are  pastors  and  deacons . But 
some  denominations  say  there  ought  to  be  three 
orders  in  the  ministry,  and  the  Romish  Church 
has  carried  the  number  up  to  ten  or  twelve. 

In  the  New  Testament  the  word  bishop , or 
pastor , and  presbyter , or  elder , imply  the  same 
office,  and  are  frequently  applied  to  the  same 
individual.1  The  bishop  was  the  pastor , or  over- 
seer of  the  church.  The  deacons  were  chosen 
to  attend  rather  to  the  temporal  affairs  of  the 
church,  and  thereby  allow  the  pastor,  ©r  bishop, 
to  devote  himself  more  exclusively  to  its  spiritual 
interests. 

Neander  says,  the  word  presbyter , or  elder % 

1 See  First  Part,  chap.  ii.  and  vii. 

236 


THE  BAPTIST  CHURCH  DIRECTORY. 


237 


indicated  rather  the  dignity  of  the  office,  since 
presbyters  among  the  Jews  were  usually  aged 
and  venerable  men,  while  bishop  or  episcopos 
designated  the  nature  of  their  work,  as  overseers, 
or  pastors  of  the  churches.  The  former  title  was 
used  by  Jewish  Christians,  as  a name  familiar  in 
the  synagogue,  while  the  latter  was  chiefly  used 
by  the  Greek  and  other  Gentile  converts,  as 
more  familiar  and  expressive  to  them. 

The  bishops , presbyters,  pastors , or  by  what- 
ever other  name  they  might  be  called,  were  equal 
in  authority  and  the  dignity  of  their  office. 
There  was  no  high  order  of  the  clergy,  placed 
over  other  and  lower  orders,  as  is  now  seen  in 
some  churches.  But  in  process  of  time,  as  young 
or  feeble  churches  grew  up  near,  or  arose  out  of 
those  older  and  stronger,  gradually  the  pastors  of 
the  older  and  stronger  ones,  secured  an  ascend- 
ency over  the  feebler;  and  the  older  churches 
themselves  obtained  a controlling  power  over 
the  younger.  Thus  arose  the  rule  of  the  metro- 
politan over  the  provincial  churches,  and  the 
higher  clergy  over  the  lower,  and  the  multiplica- 
tion of  orders  in  the  ministry. 

This  departure  from  apostolic  practice  was 
natural,  though  not  scriptural,  is  easily  traced  in 
history,  and  generally  conceded  by  scholars  and 
historians. 


238 


THE  BAPTIST  CHURCH  DIRECTORY. 


In  the  Epistles  of  Paul,  the  titles  presbyter  or 
elder , and  episcopos  or  bishop , are  used  inter- 
changeably, and  often  addressed  to  the  same  indi- 
vidual, and  the  qualifications  and  duties  of  both 
are  the  same.  This  goes  to  prove  that  they  were 
one  and  the  same  office  and  officer.  Pastors  and 
deacons  are  therefore  the  only  scriptural  officers 
in  a Gospel  church.  With  these  views  en- 
tirely agree  many  eminent  Christian  writers, 
both  ancient  and  modern,  a great  part  of  whom 
are  staunch  prelatists  themselves  as  Bernaldus, 
Isidorus,  Theodore t,  Chrysostom*  jVome,  Whit- 
taker, and  Usher. 


CHAPTER  YI. 


THE  QUESTION  OF  CHURCH  GOVERNMENT. 

What  is  the  true  scriptural  form  of  church 
government ?'  How  ought  churches  to  be  go- 
verned, and  by  whom  should  their  affairs  be  ad- 
ministered ? 

There  are  three  principal  forms  of  church  go- 
vernment practised.  1.  The  prelatical  ; where 
the  governing  power  resides  in  prelates,  or 
bishops,  as  in  the  Romish,  Greek,  English,  and 
some  other  churches.  2.  The  presbyterian; 
where  the  governing  power  resides  in  presby- 
teries and  synods,  as  in  the  Scotch  Kirk,  the  Lu- 
theran, and  the  various  Presbyterian  churches. 
?.  The  independent ; where  the  governing  power 
esides  in  the  members  of  each  individual 
;hurch,  as  the  Baptists,  Congregationalists,  and 
some  others.  Which  of  these  best  accords  with 
the  understood  constitution  and  government  of 
the  apostolic  churches  ? 

Each  Baptist  church  is  distinct  from,  and  inde- 


1 See  First  Part,  chap.  vi. 


239 


24:0 


THE  BAPTIST  CHURCH  DIRECTORY. 


pendent  of  all  others,  having  no  ecclesiastical 
connection  with  any,  though  maintaining  a 
friendly  Christian  intercourse  with  all.  The 
government  is  administered  by  the  body  of  the 
members,  where  no  one  possesses  a preeminence, 
but  each  enjoys  an  equality  of  rights.  This, 
they  assert,  is  according  to  the  Gospel  idea,  and 
the  practice  of  the  primitive  churches,  and  the 
teachings  of  the  New  Testament. 

To  confirm  this  view,  it  will  be  found  that  the 
Apostles  regarded  and  treated  the  churches  as 
independent  bodies.  They  directed  their  epistles 
to  the  churches  as  such,  and  addressed  the  mem- 
bers as  equals  among  themselves.  They  reported 
their  own  doings  to  the  churches,  and  enjoined 
upon  them  the  duty  of  discipline.  They  also 
recognized  the  right  of  the  churches  to  elect 
their  own  officers. 

Mosheim  declares : “ The  power  of  enacting 
laws,  of  appointing  teachers  and  ministers,  and 
of  determining  controversies,  was  lodged  in  the 
people  at  large.55 

Neander  says : “ The  churches  were  taught 
to  govern  themselves.  The  brethren  chose  their 
own  officers  from  among  themselves.55  With 
these  views  agree  many  other  able  scholars  and 
historians. 

Mosheim  describes  the  primitive  church  thus : 


THE  BAPTIST  CHURCH  DIRECTORY. 


24:1 


“ Eacli  independent  church,  which  had  a bishop 
or  presbyter  of  its  own,  assumed  to  itself  the 
forms  and  rights  of  a little  republic,  or  common- 
wealth.” Dr.  Barrows,  Dr.  Burton,  Archbishop 
Whately,  with  other  prelatists,  agree  in  this 
opinion,  as  likewise  do  nearly  all  reliable  author- 
ities on  the  history  and  constitution  of  the  primi- 
tive church. 

In  this  respect,  therefore,  Baptist  churches 
are  unquestionably  founded  on  the  apostolic 
model. 


II 


CHAPTER  YII. 


BAPTIST  HISTORY. 

The  question  is  often  asked  by  persons  not 
acquainted  with  Baptist  history,  “ Where  did 
the  Baptists  originate?”  “ How  old  are  they?” 
“ Who  were  their  founders?”  Really  it  is  not  so 
important  to  know  when,  or  how  a denomination 
originated,  as  to  know  whether  they  believe  and 
practise  according  to  the  Gospel.  All  that  is 
old  is  not  true;  nor  is  it  any  evidence  that  a 
church  is  scriptural  because  it  has  antiquity  to 
boast.  A glance  at  Baptist  history  may  not  be 
unprofitable,  however. 

1.  Early  Sects . 

It  is  conceded  by  all  who  are  at  all  familiar 
with  history,  that  from  the  days  of  the  Apostles 
to  the  present  time,  there  have  existed  com- 
panies, congregations,  and  sects  of  Christians, 
separate  from  the  prevailing  state  churches.  As 
soon  as  such  prevailing  churches  fell  into  errors, 
became  proud,  corrupt,  and  worldly,  departing 

242 


raft  baptist  cmukoh  biREcTonYi  243 

from  the  simplicity  and  spirituality  of  the  Gospel, 
then  such  as  continued  spiritual  and  godly  sepa- 
rated themselves  from  the  multitude,  worshipped 
by  themselves,  and  served  God  according  to  the 
dictates  of  their  own  consciences.  They  main- 
tained the  doctrines  and  ordinances  of  Christ  as 
he  had  delivered  them  to  his  disciples,  and  were 
his  true  and  faithful  witnesses. 

During  all  the  world’s  dark  ages,  since  the 
kingdom  of  Christ  appeared,  these  sects  and 
companies  are  admitted  to  have  existed.  They 
have  been  called  by  many  names,  and  have 
differed  somewhat  among  themselves  in  different 
ages  and  in  different  countries.  By  the  prevail- 
ing churches  from  whom  they  were  separated, 
they  have  been  called  heretics , have  been  de- 
famed, and  persecuted  perpetually.  Thousands 
on  thousands  of  them  have  been  put  to  death  by 
the  most  painful  tortures,  while  those  spared  to 
live  have  been  afflicted  by  unequalled  cruelties. 
Emperors,  kings,  and  rulers,  popes,  priests,  and 
bishops,  senates,  synods,  and  councils,  have  per- 
secuted them  with  every  device  which  malice 
could  invent  or  power  execute,  to  waste,  blot 
out,  and  exterminate  them  from  the  earth. 

They  were  the  few  among  the  many,  the  weak 
oppressed  by  the  strong ; with  none  to  plead  their 
cause  or  to  defend  their  rights,  they  could  do 


2U 


THE  BAPTIST  CHURCH  DIRECTORY. 


nothing  but  suffer.  Though  calumniated  by 
their  enemies,  who  accused  them  of  every  crime, 
and  charged  them  with  every  enormity,  they 
were  the  purest  and  the  best  of  the  ages  and  the 
countries  in  which  they  lived,  and  maintained 
the  ordinances  and  doctrines  of  the  Gospel 
nearly  in  their  primitive  purity.  Many  of  them 
had  separated  themselves  from  the  prevailing 
churches  to  find  a purer  worship  elsewhere, 
while  the  greater  part  had  never  been  connected 
with  the  Eomish  hierarchy. 

Like  some  rivulet  which  pursues  its  way  from 
the  mountains  to  the  sea,  parallel  to,  but  never 
mingling  with  the  broad  and  turbulent  stream, 
these  people  have  come  down  from  the  first  ages 
of  Christianity,  preserving  and  transmitting  to 
posterity  the  purest  forms  of  practical  godliness 
and  Gospel  faith  known  to  history  during  those 
long-succeeding  centuries  of  darkness  and  cor- 
ruption. The  reproaches  and  persecutions  they 
suffered  were  because  they  bore  testimony 
against  the  errors  and  crimes  that  were  practised 
in  the  name  of  religion.  No  doubt  they  had  some 
faults,  and  maintained  some  errors;  but  these 
were  fewer  by  far  than  those  of  their  enemies. 

During  the  two  first  centuries,  Messalians, 
Euchites,  Montanists,  were  the  names  by  which 
some  of  these  sects  were  known. 


THE  BAPTIST  CHURCH  DIRECTORY. 


245 


In  the  third , fourth , and  fifth  centuries,  the 
Novatians  arose,  and  became  exceedingly  nume- 
rous, spreading  throughout  the  Roman  empire, 
notwithstanding  the  persecutions  practised  upon 
them  by  their  enemies. 

Then  came,  in  the  fourth  century,  also  the 
Donatists,  who  multiplied  rapidly,  spread  far 
and  wide,  and  continued  long  to  exist. 

In  the  seventh  century  the  Paulicians  began 
to  attract  public  attention,  and  long  continued, 
with  others,  the  objects  of  hatred  and  persecu- 
tion by  the  Romish  church. 

All  these  professed  to  hold  the  New  Testament 
as  the  only  rule  of  faith  and  practice,  and  to  live 
by  its  teachings.  They  held  that  none  ought  to 
be  received  to  membership  in  the  churches,  ex- 
cept persons  truly  regenerated.  They  rebaptized 
those  received  among  them  from  the  Romish 
Church,  and  for  doing  so  were  called  Anabaptists. 
They  rejected  infant  baptism,  a3  Moslieim,  Allix, 
Robinson,  and  other  historians  assert.  They 
baptized  by  immersion,  as  did  all  professing 
Christians  during  those  ages.1  Robinson,  the 
historian,  calls  them  “ Trinitarian  Baptists.’’ 
The  Paulicians  became  exceedingly  numerous, 
and  were  so  cruelly  persecuted  that  the  empress 


1 See  Part  Second,  chap.  ii.  4, 5. 


246 


THE  BAPTIST  CHURCH  DIRECTORY. 


Theodora  is  said  to  have  caused  not  less  than  one 
hundred  thousand  to  be  put  to  death,  having 
first  confiscated  their  property. 

About  the  close  of  the  tenth  century  came  into 
notice  the  Paterines,  who  probably  were  sub- 
stantially the  same  people  as  those  previously 
existing  under  other  names.  These  also  rejected 
infant  baptism,  protested  against  the  corruptions 
of  the  Romish  Church,  and,  in  consequence, 
experienced  severe  and  long-continued  persecu- 
tion from  it. 

In  the  eleventh  and  following  centuries,  these 
sects  took  new  names,  and  attracted  new 
attention  through  Europe.  They  were  called, 
Waldenses,  Albigenses,  Vaudois,  Cathari,  Poor 
Men  of  Lyons..  They  became  very  numerous, 
and  for  centuries  continued  to  multiply,  and  to 
suffer  persecution. 

All  these  ancient  sects,  though  not  known  by 
the  name  of  Baptists,  did  hold  the  prevailing 
opinions  which  now  characterize  the  Baptists. 
As,  for  instance,  they  asserted  the  rights  of  faith 
and  conscience  ; rejecting  the  authority  of  popes, 
and  the  interference  of  princes  in  matters  of 
religion ; they  denied  infant  baptism  ; they  bap- 
tized by  dipping ; they  declared  the  Bible  to  be 
the  only  rule  of  faith  and  practice  in  matters  of 
religion;  and  admitted  none  to  their  churches 


THE  BAPTIST  CHURCH  DIRECTORY.  247 


except  regenerated  and  godly  persons.  They 
differed  somewhat  among  themselves  in  different 
countries  and  in  different  times,  which  was  natu- 
ral, as  they  had  no  general  ecclesiastical  organ- 
ization, but  existed  in  independent  churches  and 
communities,  constantly  harassed,  persecuted^ 
and  scattered  by  their  enemies. 

From  the  apostolic  age  to  the  Reformation 
these  people  were  the  purest  and  the  best  the 
world  had  to  boast.  They  were  the  true  church 
and  people  of  God.  At  the  time  of  the  Reforma- 
tion, under  Luther,  these  sects,  to  a great  degree, 
fraternized  with,  and  were  lost  in  the  multitudes 
of  the  reformers.  Those  that  continued  a sepa- 
rate existence,  as  the  Waldenses  of  Piedmont, 
abandoned  dipping,  adopted  infant  baptism,  and 
took  the  general  forms  of  faith  and  worship 
adopted  by  Protestant  Pedobaptists. 

2.  Dutch  Baptists. 

The  Baptists  of  Holland  are  acknowledged  by 
historians  to  have  had  their  origin  at  a very  re- 
mote period.  Mosheim  says  : “ The  true  origin 
of  that  sect  which  acquired  the  name  of  Anabap- 
tists, is  hid  in  the  remote  depths  of  antiquity, 
and  is  consequently  extremely  difficult  to  be 
ascertained.”  1 Zuingle,  the  Swiss  reformer,  con- 


1 Maclain’s  translation,  edition  1811. 


248 


THE  BAPTIST  CHURCH  DIRECTORY. 


temporary  with  Luther,  says  : “The  institution  of 
Anabaptism  is  no  novelty,  but  for  thirteen  hun- 
dred years  has  caused  great  disturbance  in  the 
church.5’  If  it  had  existed  1,300  years  before 
Zuingle,  it  must  have  gone  back  to  within  two 
hundred  years  of  Christ,  to  say  the  least. 

Dr.  Dermont,  chaplain  to  the  King  of  Hol- 
land, and  Dr.  Ypeij,  theological  professor  at 
Groningen,  received,  a few  years  since,  a royal 
commission  to  prepare  a history  of  the  Reformed 
Dutch  Church.  That  history  contains  the  follow- 
ing manly,  generous,  and  truthful  testimony 
touching  the  Dutch  Baptists:  “We  have  now 
seen  tiiat  the  Baptists,  who  were  formerly  called 
Anabaptists,  and  in  later  times  Mennonites,  were 
the  original  Wald enses,  and  have  long  in  the  his- 
tory of  the  church  received  the  honor  of  that 
origin.  On  this  account  the  Baptists  may  he 
considered  the  only  Christian  community  which 
has  stood  since  the  apostles , and  as  a Christian 
society , which  has  preserved  pure  the  doctrines  of 
the  Cospel  through  all  ages” 

This  is  earnest  and  reliable  testimony  from 
those  who  are  not  Baptists,  and  who  have  no 
personal  sympathy  with  the  Baptists,  but  who 
speak  frankly  the  truths  which  history  has  re- 
corded. 


THE  BAPTIST  CHURCH  DIRECTORY. 


249 


3.  Welsh  Baptists . 

The  Welsh  Baptists  claim  their  origin  direct 
from  the  Apostles,  and  urge  in  favor  of  the  claim 
reasons  so  cogent  as  have  never  been  disproved. 
When  Austin,  the  Bomish  monk,  visited  Wales 
about  the  close  of  the  sixth  century , he  found  a 
community  of  more  than  two  thousand  Christians 
living  quietly  in  the  mountains,  who  discarded 
the  authority  of  the  Bomish  Church.  Austin 
labored  to  bring  them  to  what  he  considered  the 
true  faith.  They  refused  all  his  overtures. 
Yielding  things  in  general,  he  reduced  his  de- 
mand to  three  things  in  particular,  namely,  First , 
that  they  should  observe  Easter  in  due  form, 
as  ordered  by  the  church.  Second , That  they 
should  give  Christendom,  or  baptism,  to  their 
children.  Thirds  That  they  should  preach  to 
the  English  the  word  of  God,  as  formerly  di- 
rected. 

This  demand  upon  them  proves  that  they 
neither  observed  the  Bomish  ordinance  of  Easter, 
nor  baptized  their  children.  Nor  would  they 
submit  to  this  final  demand ; whereupon  Austin 
threatened  them  with  war  and  wretchedness. 
Not  long  after,  Wales  was  invaded  by  the  Sax- 
ons, and  many  of  these  Christians  cruelly  mur- 
dered— as  was  believed — at  the  instigation  of  the 
exacting  and  bigoted  Austin. 

11* 


250 


THE  BAPTIST.  CHURCH  DIRECTORY. 


4.  English  Baptists . 

In  England,  from  the  twelfth  to  the  seventeenth 
century , many  Baptists  suffered  cruel  persecu- 
tions and  death,  by  burning,  drowning,  behead- 
ing, with  many  inhuman  tortures,  because  they 
worshipped  God  according  to  the  dictates  of  His 
word  and  their  own  consciences,  and  refused  to 
submit  their  faith  to  the  dictates  of  popes  and 
kings. 

In  1533,  royal  edicts  were  issued  against  them, 
and  several  were  burnt  in  Smithfield.  Brandt 
writes  that,  “In  the  year  1538,  thirty-one  Bap- 
tists that  fled  from  England,  were  put  to  death 
at  Deft,  in  Holland ; the  men  were  beheaded, 
and  the  women  drowned.”  Bishop  Latimer  de- 
clares, that  “ Baptists  were  burned  in  different 
parts  of  the  kingdom,  and  went  to  death  with 
good  integrity,”  during  the  time  of  Edward  YI. 
Under  the  rule  of  the  Popish  Mary,  they  suffered, 
perhaps,  no  more  than  under  that  of  the  Protest- 
ant Elizabeth  : for  during  the  reign  of  the  latter, 
a congregation  of  Baptists  being  discovered  in 
London,  some  were  banished,  twenty-seven  im- 
prisoned, and  two  burnt  at  Smithfield.  In  1639, 
Bailey  wrote,  that  “under  the  shadow  of  inde- 
pendency, they  have  lifted  up  their  heads,  and 
increased  their  numbers  above  all  sects  in  the 


THE  BAPTIST  CHURCH  DIRECTORY.  251 


land.  They  have  forty-six  churches  in  and 
about  London.  They  are  a people  very  fond  of 
religious  liberty,  and  very  unwilling  to  be 
brought  under  bondage  of  the  judgment  of  any 
other.55 


5.  American  Baptists. 

The  history  of  American  Baptists  goes  back 
somewhat  more  than  two  hundred  years.  At 
what  time  they  first  came  to  the  country  it  is 
impossible  to  say.  The  first  church  was  organ- 
ized at  Providence,  R.  I.,  under  the  care  of  Roger 
Williams,  1639.  Mr.  Williams  was  born  in 
Wales  in  1598,  educated  at  Oxford,  England^ 
and  in  1630  came  to  America,  and  was  minister 
of  the  Puritan  Church  at  Salem,  Mass.  But 
soon  after,  having  adopted  Baptist  sentiments,  he 
was  banished  and  driven  out  of  Massachusetts. 
After  having  endured  many  and  severe  suffer- 
ings in  consequence,  he  settled  at  Providence, 
with  a few  followers  of  like  faith,  laid  the  foun- 
dations of  that  city,  and  having  procured  a char- 
ter for  the  new  colony,  became  the  founder  of 
Rhode  Island,  calling  both  the  State  and  city 
Providence , in  recognition  of  the  divine  guid- 
ance and  protection  which  he  had  experienced. 

Mr.  Williams  was  the  first  governor  of  the 
colony,  as  well  as  first  pastor  of  the  church.  He 


252 


THE  BAPTIST  CHURCH  DIRECTORY. 


gave  free  toleration  in  matters  of  religious  faith 
and  practice  to  all  who  chose  to  settle  with  him. 
Thus  he  became  the  first  ruler,  and  Rhode 
Island  the  first  State  which  offered  entire 
liberty  to  every  person  to  worship  God  accord- 
ing to  their  own  choice,  without  interference 
from  the  civil  authority.  As  there  was  no  Bap- 
tist minister  in  the  colony,  now  accessible,  Mr. 
Williams  was  immersed  by  one  of  his  associates, 
a layman,  when  he  in  turn  baptized  his  associ- 
ates, and  organized  a church  1639.  On  account 
of  the  toleration  granted  to  all,  other  Baptists, 
who  suffered  much  elsewhere,  collected  at  Pro- 
vidence, and  at  an  early  period  spread  through 
the  colony. 

The  next  church  formed  was  in  Newport,  in 
1614.  There  is,  however,  a considerable  contro- 
versy as  to  whether  the  present  first  church  in 
Providence,  or  the  first  church  in  Newport,  is 
the  older.  Priority  is  claimed  by  both. 

Several  of  the  churches  formed  next  in  order 
of  time  were  as  follows:  second  church,  New- 
port, R.L,  1656  ; first,  Swansea,  Mass.,  1663  ; 
first,  Boston,  1665;  church,  North  Kingston,  R.I., 
1665 ; Seventh-day  church,  Newport,  1671 ; 
church,  South  Kingston,  R.L,  1680  ; church,  Ti- 
verton, R.I.,  1685 ; church,  Middletown,  N.  J., 
1688 ; church,  Dublin,  Pa.,  1689  ; church,  Pis^ 


THE  BAPTIST  CHURCH  DIRECTORY. 


25? 


cataway,  N.J.,  1689 ; church,  Charleston,  S.C., 
1690 ; church,  Cohansey,  N.J.,  1691 ; second 
church,  Swansea,  1693  ; church,  Philadelphia, 
Pa.,  1698;  church,  Welsh  Tract,  Del.,  1701; 
church,  Groton,  Ct.,  1705  ; church,  Smithfield, 
R.I.,  1706 ; Seventh-day  church,  Piscataway, 
1707  ; church,  Hopkinton,  R.I.,  1708. 

In  the  common  course  of  emigration,  and  the 
usual  changes  of  society,  the  sentiments  of  the 
Baptists  spread  and  their  churches  multiplied. 
In  1768,  there  were,  according  to  Edward’s  Ta- 
bles, 137  churches  in  America.  In  1790,  accord- 
ing to  Asplund’s  Register,  there  were  872 
churches  ; 722  ordained  and  419  unordained  min- 
isters; with  64,975  church  members.  In  1812, 
according  to  Benedict’s  History,  the  number  of 
churches  was  2,633  ; ordained  ministers,  2,142  ; 
associations,  111 ; and  204,185  church  members. 
In  1836,  according  to  Allen’s  Triennial  Register, 
there  were  372  associations ; 7,299  churches ; 
4,075  ordained  and  966  licensed  ministers; 
517,523  church  members,  including  the  small  de- 
nominations of  Seventh-day,  Six  Principle,  and 
Free-will  Baptists.1 


1 Much  of  the  above  information  and  statistics  has  been  obtained  from 
Benedict’s  History  of  the  Baptists,  in  which  may  be  found  a vast  amount  of 
facts  and  history  relating  to  the  Baptists,  both  American  and  foreign,  an- 
cient and  modern. 


254 


THE  BAPTIST  CHURCH  DIRECTORY. 


It  has  been  by  some  supposed,  that  all  the 
Baptist  churches  in  the  United  States  originated 
in,  and  grew  out  of,  that  which  Roger  Wil- 
liams founded.  This  is  a great  mistake.  Other 
churches  grew  up  in  rapid  succession  around  it, 
but  having  no  connection  with  it ; being  com- 
posed either  of  immigrants  from  Europe,  or  of 
converts  gathered  on  the  ground. 

It  is  estimated  that  one  quarter  of  the  popula- 
tion of  the  United  States  is  connected  with  the 
Baptist  denomination  ; nearly  one  quarter  with 
the  Methodists ; the  remainder  being  divided 
among  the  various  other  denominations.  The 
Baptists  represent  a large  amount  of  wealth,  but 
not  so  much  in  proportion  to  their  numbers  as 
several  of  the  other  denominations. 

The  subjoined  Table  is  taken  from  the  Baptist 
Almanac,  published  by  the  American  Baptist 
Publication  Society,  for  1859,  which  gives  the 
statistics  for  each  State,  for  the  United  States, 
and  for  North  America,  together  with  those  of 
the  several  smaller  Baptist  denominations.  It 
must  be  remembered,  however,  that  these  esti- 
mates fall  considerably  below  the  truth,  since 
there  are  many  churches  not  connected  with  the 
Associations,  as  well  as  many  of  the  associated 
churches,  from  which  no  reports  are  obtained. 


THE  BAPTIST  CHURCH  DIRECTORY. 


255 


REGULAR  BAPTISTS  IN  NORTH  AMERICA. 


States. 

Associations 

Churches. 

Ordained 

Ministers. 

Licentiates. 

Baptized  in 

1857. 

a 

3 

5? 

73 

o 

EH 

Alabama, 

27 

709 

362 

58 

3,917 

52,696 

Arkansas, 

16 

255 

117 

6 

971 

8,704 

California, 

1 

19 

14 

2 

52 

932 

Connecticut, 

7 

113 

114 

18 

598 

16,308 

2 

3 

5 

379 

District  of  Columbia, 

4 

7 

* * 5 

100 

930 

Florida, 

3 

100 

46 

20 

318 

4,396 

Georgia, 

37 

905 

538 

153 

6,015 

72,160 

Illinois, 

34 

602 

413 

64 

2,482 

31,448 

Indiana, 

47 

606 

290 

44 

2,132 

29,756 

Indian  Territory, 

4 

40 

88 

301 

4,050 

Iowa, 

10 

167 

124 

“26 

718 

7,561 

Kentucky, 

44 

897 

396 

40 

5,118 

78,972 

Louisiana, 

9 

176 

85 

6 

873 

8,765 

Maine,. 

13 

276 

185 

12 

757 

18,530 

Maryland, 

1 

32 

24 

7 

599 

3,834 

Massachusetts, 

14 

257 

267 

18 

1,745 

33,205 

Michigan, 

11 

186 

126 

11 

602 

9,924 

Minnesota, 

2 

31 

28 

2 

60 

818, 

Mississippi, 

21 

561 

269 

88 

2,614 

36,123 

Missouri, 

32 

609 

359 

49 

2,897 

37,076 

New  Hampshire, 

7 

91 

79 

7 

262 

7,777 

New  Jersey, 

4 

114 

115 

18 

845 

14,846 

New  York, 

43 

812 

733 

90 

4,326 

84,266 

North  Carolina, 

27 

645 

848 

71 

4,244 

52,275 

Ohio, 

29 

474 

314 

39 

1,928 

27,380 

Oregon, 

2 

27 

16 

6 

116 

877' 

Pennsylvania, 

16 

369 

259 

55 

2,093 

33,753 

Rhode  Island, 

2 

50 

56 

7 

290 

7,582 

South  Carolina, 

17 

451 

267 

23 

4,776 

54,278 

Tennessee, 

25 

655 

381 

55 

3,124 

50,539 

Texas, 

15 

321 

161 

18 

1,463 

12,822 

Vermont, 

7 

105 

89 

3 

267 

7,481 

Virginia, 

26 

704 

360 

43 

5,792 

102,667 

Wisconsin, 

7 

153 

86 

421 

6,379 

German  and  Dutch  Ch.  in  the  U.  S, 

1 

40 

30 

“ii 

263 

2,000 

♦Swedish  Churches  in  the  U.  S 

1 

8 

T 

130 

400" 

♦Welsh  Churches  in  the  U.  S 

3 

34 

20 

240 

1,300 

Total  in  the  United  States, 

565 

11,600 

7,141 

1,025 

63,506 

923,198 

♦British  Provinces, 

13 

350 

212 

1,700 

29,200 

♦West  Indies, 

4 

110 

125 

“38 

1,800 

36,250 

Total  in  North  America, 

582 

12,060 

7,47S 

1,063 

67,006 

988,648 

* Estimated, 


2&J  THE  BAPTIST  CHURCH  DIRECTORY. 

OTHER  DENOMINATIONS  THAT  PRACTISE  IMMERSION. 


| Associations 

Churches. 

Ordained 

Ministers. 

Licentiates. 

Baptized  in 

1857. 

Total  Num. 

Anti-Mission  Baptists  in  the  U.  S... 

155 

1,720 

825 

1,500 

58,000 

Free-Will  Baptists, 

130 

1,170 

945 

143 

1,415 

50,312 

Six  Principle  Baptists, 

18 

16 

3,000 

Seventh-Day  Baptists, 

67 

70 

*17 

7,250 

Church  of  God, 

275 

132 

13,800 

♦Disciples, 

2,000 

2,000 

350,000 

Tunkers,, 

150 

200 

8,200 

Mennonites, 

300 

250 

36,280 

INCREASE  IN  TEN  YEARS. 

The  following  is  the  rate  of  progress  made  in 
the  Regular  Baptist  Churches  in  the  United  States 
during  the  last  ten  years,  from  1848  to  1858 : 


Associations. 

Churches. 

Ordained  Ministers. 

Members 

1858 

565  .... 

....  11,600  .. 

7,141  

1848 

421  .... 

....  8,205  .. 

4^950  

Increase,. 

144  .... 

....  3,395  .. 

2,191  ....... 

OTHER  FACTS. 

From  the  same  source  of  information,  it  ap- 
pears that  in  all  churches  practising  immersion, 
there  has  been  an  increase  of  immersed  believers , 
in  ten  years , of  475,878,  being  an  average  of 
47,587  each  year.  Besides  these,  many  are  yearly 
immersed  in  the  various  Pedobaptist  churches. 

* This  we  regard  as  a very  high  estimate,  but  the  figures  were  the  result  of 
inquiry  of  one  of  the  most  careful  and  reliable  ministers  of  the  denomina- 
tion to  which  they  refer. 


THE  BAPTIST  CHURCH  DIRECTORY.  257 

There  are  more  than  thirty  weekly  religious 
periodicals , among  the  Baptists  in  the  United 
States,  with  fourteen  monthly , and  two  quarterly 
publications. 

As  to  institutions  of  learning,  there  are  thirty- 
four  colleges  and  twelve  theological  seminaries , 
besides  other  less  important  schools. 

BAPTISTS  IN  ENGLAND. 

From  the  Baptist  Manual  for  1858,  published 
in  London,  we  learn,  that  in  Great  Britain  and 
Ireland,  there  are  33  Baptist  Associations,  1917 
churches,  and  101,397  church  members,  with 
137,521  Sunday-school  scholars.  During  the 
year,  23  new  church  edifices  wrere  erected,  8 old 
ones  enlarged,  and  13  new  churches  constituted. 
The  denomination  has  5 institutions  of  learning 
for  the  training  of  young  men  for  the  ministry. 
Their  Foreign  Mission  Society  sustains  missions 
in  the  East  and  West  Indies,  Africa,  Australia, 
Central  America,  and  on  the  European  Con- 
tinent; while  its  receipts  amount  to  $115,000 
annually.  The  denomination  is  rapidly  increas- 
ing in  numbers,  influence,  and  public  esteem. 


CHAPTER  VIII. 


FORMS  A FT  D BLANKS. 

There  is  no  fixed  and  necessary  form  for  Let- 
ters of  Dismission,  Minutes  of  Councils,  Conven- 
tions, and  the  like.  They  will  vary  according 
to  the  customs  of  churches  and  the  taste  of  those 
who  construct  them.  The  following  present  sub- 
stantially the  forms  in  common  use  • 

1.  Letter  of  Dismission .* 

The Baptist  Church  of 

To  the Baptist  Church  of . 

Dear  Brethren  : 

This  is  to  certify  that is  a 

member  in  good  and  regular  standing  with  us,  and 

at own  request  is  hereby  dismissed  for  the 

purpose  of  uniting  with  you.  When  has 

so  united,  — — connection  with  us  will  cease. 

Done  by  order  of  the  Church. 

New  York,  May , 18 — . 

— — - — , Ch.  Clerk 
This  letter  will  be  valid  for months. 


S&3 


1 See  First  Part,  chap.  viii.}  iii.,  1. 


THE  BAPTIST  CHURCH  DIRECTORY. 


259 


Note. — It  is  customary  to  limit  letters  to  a specified  time. 
If  they  are  not  used  during  that  time,  an  explanation  must  be 
given  to  the  church  which  granted  them.  The  letters  can  be 
renewed  at  the  discretion  of  the  church. 


2.  Letter  of  Commendation . 

New  York,  May , 18 — . 

This  certifies  that is  a member 

in  good  standing  in  the Baptist  Church  in 

, and  is  hereby  commended  to  the  confidence 

and  fellowship  of  sister  churches,  wherever  Pro- 
vidence may  direct. 

Pastor Bajptist  Church . 

Note. — This  form  of  letter  is  for  members  during  a tempor- 
ary absence  from  home,  and  given  either  by  the  pastor  or  by 
the  church. 


3.  Letter  of  Notification. 

New  York,  May , 18 — . 

To  the Baptist  Church. 

Dear  Brethren  : 

This  certifies  that  was  re- 

ceived by  letter  from  you,  to  membership  in  the 

— Baptist  Church,  May , 18 — . 

? (Jh # Clerk. 


260  THE  BAPTIST  CHURCH  DIRECTORY. 

Note  1. — This  form  is  by  some  churches  attached  to  every 
letter  of  dismission  granted,  and  is  to  be  filled  by  the  church 
receiving  said  letter,  and  returned  to  notify  the  church  grant- 
ing it,  that  the  member  has  been  admitted  to  their  fellowship. 

Note  2. — Sometimes  a letter  is  granted  to  “ any  church  of 
the  same  faith  and  order,”  instead  of  to  a specified  church,  in 
cases  where  the  member  is  not  certain  with  what  church  he 
may  wish  to  unite. 

Note  3. — When  members  are  dismissed  to  constitute  a new 
church,  that  fact  should  be  stated  in  the  letter. 


4.  Minutes  of  Church  Meeting . 

New  York,  May , 18 — . 

The  church  held  its  regular  meeting  for  busi- 
ness this  evening,  at  o’clock.  Pastor, 

moderator. 

After  singing,  and  reading  the  Scriptures, 
prayer  was  offered  by ■ . 

Minutes  of  the  last  meeting  were  read  and 
approved. 

[Then  follows  a faithful  record  of  the  business 
transacted.] 

Meeting  adjourned. 

- — — , Clerk. 


Note. — The  records  of  a church  should  show,  not  only  the 
bare  minutes  of  its  business,  but  a concise  and  comprehensive 
history  of  its  progress,  embracing  all  the  important  changes, 
incidents,  and  events  which  transpire  in  connection  with  it. 


THE  BAPTIST  CHURCH  DIRECTORY. 


261 


5.  Call  for  an  Ordaining  Council. 

New  York,  May , 18 — 

The Baptist  Church  of 

To  the Baptist  Church  of 

Dear  Brethren  : 

You  are  requested  to  send  your  pastor  and  two 

brethren,  to  sit  in  council  with  us,  July , at 

o’clock,  to  consider  the  propriety  of  pub* 

licly  setting  apart  to  the  work  of  the  Gospel 

ministry,  our  brother . 

The  Council  will  meet  in 

The  following  churches  are  invited : . . . • 

By  order  of  the  Church, 

Clerk. 


6.  Call  for  a Recognizing  Council. 

New  York,  May  — — , 18—. 

To  the Baptist  Church  in •. 

Dear  Brethren  : 

In  behalf  of  a company  of  brethren  and  sis- 
ters in  Christ,  you  are  requested  to  send  your 
pastor  and  two  delegates,  to  meet  in  council  at 

, July  — — , at  o’clock,  to  consider 

the  propriety  of  recognizing  said  company  of 


262 


THE  BAPTIST  CHURCH  DIRECTORY. 


brethren  and  sisters,  as  a regular  and  independ- 
ent Church  of  Christ. 

The  following  churches  are  invited  : . . . 


Affectionately  yours,  etc., 

Com.  or  Clerk. 


7.  Call  for  an  Advisory  Council. 

New  York,  May , 18 — . 

The Baptist  Church, 

To  the  Baptist  Church  of 

Dear  Brethren  : 

You  are  requested  to  send  your  pastor  and 

two  delegates,  to  sit  in  council  July , 18 — , at 

o’clock,  to  advise  with  us  concerning  cer- 
tain unhappy  difficulties  existing  among  us, 
which  are  disturbing  our  peace,  and  threatening 
the  most  serious  consequences  to  the  welfare  of 
the  church.1 

The  council  will  be  held  at . The  fol- 
lowing churches  are  invited  : 

By  order  of  the  Church, 

— — Clerk* 


1 See  First  Part,  chap  xii.  1. 


THE  BAPTIST  CHURCH  DIRECTORY. 


263 


Note  1. — An  advisory  council  may  be  called  by  individuals  or 
by  a church.  It  may  also  be  called  to  give  advice  as  to  other 
matters,  than  those  which  disturb  the  peace  and  harmony  of 
the  church. 

Note  2. — The  form  of  the  call  should  indicate  the  object  of 
the  council,  and  the  churches  invited. 


8.  Minutes  of  a Council . 

New  York,  May , 18 — 

An  ecclesiastical  council,  called  by  the 

church,  convened  at  this  day,  at  

o’clock. 

Organized  by  choosing  Mode- 
rator, and Clerk. 

Prayer  was  offered  by . 

The  records  of  the  church,  relating  to  the  call 
of  this  council  were  read,  stating  the  object  to 
be 

The  credentials  of  delegates  were  presented. 
The  following  churches  were  represented  by  the 
following  brethren : 

Ch  urches.  Delegates. 


[Then  follows  a faithful  record  of  whatever 
business  is  done.] 

Council  dissolved. 


Moderator. 

Cleric. 


264 


THE  BAPTIST  CHURCH  DIRECTORY. 


Note  1. — A true  and  faithful  record  of  the  proceedings  of 
the  council  is  to  be  made  by  the  clerk,  read  and  approved  by 
the  council  at  the  close,  and  signed  by  the  moderator  and 
clerk. 

Note  2. — A copy  of  the  minutes  duly  certified  and  signed, 
should  be  furnished  to  the  cburch,  or  persons  calling  the 
council. 


9.  Minutes  of  Committee. 

New  York,  May , 18 — 

Committee  met  at at 

— o’clock. 

Present, 

Brother in  the  chair. 

Prayer  by . 

Minutes  of  last  meeting  read  and  approved. 
[Record  of  business.] 

Adjourned. 

Secretary. 


10.  Minutes  of  a Convention. 

New  York,  May , — 18 — 

A convention  called  to  consider 

. . . . met  at , at o’clock. 

— was  chosen  Chairman,  and 

Secretary. 


THE  BAPTIST  CHURCH  DIRECTORY. 


265 


After  prayer  by , the  Chairman 

stated  the  object  of  the  Convention  to  be  ...  . 
£Then  follows  a record  of  proceedings.] 
Adjourned  or  dissolved. 

Chairman . 

— Secretary . 

Note. — The  rules  of  order  for  all  meetings  of  business, 
whether  churches,  councils,  conventions,  or  committees,  are 
substantially  the  same.  But  each  body  has  a right  to  form 
rules  for  itself,  and  decide  its  own  order  of  business. 


11.  Form  of  License. 

It  is  customary  for  churches  to  give  a license 
to  those  who  are  believed  to  have  been  called  to 
preach  the  Gospel,  but  are  not  yet  ready  to  be 
ordained  and  enter  fully  upon  the  work  of  the 
ministry. 

The  following  is  a form  which  may  be  varied 
according  to  circumstances. 

License .l 

This  certifies  that  Brother is  a 

member  of  the church,  in  good 

standing,  and  held  by  us  in  high  esteem ; and 
believing  him  to  have  been  called  of  God  to  the 


1 See  First  Part,  chap.  vii.  8. 
12 


266 


THE  BAPTIST  CHURCH  DIRECTORY. 


work  of  the  Gospel  ministry,  we  hereby  give 
him  our  entire  and  cordial  approbation  in  the 
improvement  of  his  gifts,  by  preaching  the 
Gospel  as  Providence  may  afford  him  an  oppor- 
tunity, praying  the  great  Head  of  the  church  to 
endow  him  with  all  needful  grace,  and  crown  his 
labors  wfith  abundant  success. 

Done  by  order  of  the  church,  This  day, 
May , 18 — . 

— Pastor . 

Clerk . 


12.  Certificate  of  Ordination . 

This  certifies,  that  our  Brother  — — — 

was  publicly  ordained  and  set  apart  to  the  work 
of  the  Gospel  ministry,  with  prayer,  and  the  lay- 
ing on  of  hands,  by  the  ministers,  according  to 
the  usages  of  Baptist  churches,  on  May  — , 18 — . 

That  he  wTas  called  to  ordination  by  the 

Church,  of  which  he  wras  a member,  and  which, 
after  full  and  sufficient  opportunity  to  judge  of 
his  gifts,  were  agreed  in  the  opinion,  that  he  was 
called  of  God  to  the  work  of  the  ministry. 

That churches  wTere  represented  in  the 

council,  by  ministers,  and  lay- 

men, and  that  after  a full,  fair,  and  deliberate 


THE  BAPTIST  CHURCH  DIRECTORY.  267 

examination,  being  satisfied  on  all  points,  the 
council  did  unanimously  recommend  his  ordina- 
tion. 

That  our  Brother  — did  accord- 

ingly receive  the  full,  entire,  and  hearty  appro- 
bation of  the  council,  in  his  officially  entering 
upon  the  work  of  the  ministry,  administering 
the  ordinances  of  the  Gospel,  and  performing  all 
those  duties,  and  enjoying  all  those  privileges  to 
which  a minister  of  Christ  is  called. 

And  may  the  blessing  of  the  great  Head  of  the 
Church  attend  him,  crown  his  labors  with  abund- 
ant success,  and  make  him  an  honored  instru- 
ment of  good  to  Zion  and  the  world. 

Moderator . 

— Cleric. 


New  York,  Sept.  — , 18 — . 


CHAPTER  IX. 


BENEVOLENT  SOCIETIES. 

Every  member  of  a church  should  not  only 
be  familiar  with  the  state  of  his  own  church,  but 
should  also  have  a general  knowledge  of  what  is 
being  done  in  his  denomination  for  the  welfare 
of  humanity  and  the  conversion  of  the  world. 
He  ought  to  understand  the  objects  and  opera- 
tions of  the  various  benevolent  societies  for  the 
spread  of  the  Gospel,  and  to  the  extent  of  his 
ability  aid  them  in  their  good  work.  The  fol- 
lowing are  the  principal  benevolent  societies  of 
the  Baptist  denomination  : 

1.  Missionary  Union.  1814. 

In  the  month  of  February,  1812,  Rev.  Adoni- 
ram  Judson  and  Rev.  Luther  Rice,  sailed  from 
Salem,  Mass.,  as  missionaries  for  Asia,  under  the 
patronage  of  the  Board  of  Commissioners  for 
Foreign  Missions,  which  had  been  organized  in 
1810.  Mr.  Judson  and  Mr.  Rice,  with  their 
wives,  having  experienced  a change  in  their 


THE  BAPTIST  CHURCH  DIRECTORY. 


269 


opinions  respecting  the  ordinance  of  baptism,  on 
reaching  India  connected  themselves  with  the 
Baptists,  and  resigning  their  connection  with  the 
board  of  commissioners,  sent  back  an  appeal  to 
the  Baptists  of  America  for  support. 

Meeting  with  much  difficulty  in  their  endea 
vors  to  establish  a mission,  Mr.  Rice  returned  to 
America,  to  excite  if  possible  a deeper  interest 
on  behalf  of  the  heathen,  while  Mr.  Judson,  in  a 
very  providential  manner,  and  contrary  to  all 
his  previous  plans,  entered  Burmah,  and  arrived 
at  Rangoon,  July,  1813. 

These  events  deeply  aroused  the  attention  of 
American  Baptists,  and  produced  a general  con- 
viction that  immediate  efforts  should  be  made  to 
organize  a society  for  the  support  of  foreign  mis- 
sions. Accordingly  a convention  was  called, 
composed  of  delegates  from  churches  and  asso- 
ciations. This  convention  met  in  Philadelphia 
May  18, 1811,  when  the  “Triennial  Convention” 
was  formed,  under  the  name  of  “The  General 
Missionary  Convention  of  the  Baptist  Denomi- 
nation in  the  United  States  of  America  for 
Foreign  Missions.”  This  society  continued  to 
operate  efficiently  until  November,  1815,  when 
at  a special  meeting  held  in  New  York,  various 
changes  were  made  in  its  constitution  and  the 
mode  of  its  operations,  and  the  name  changed  to 


270  THE  BAPTIST  CHURCH  DIRECTORY. 

that  of  “ American  Baptist  Missionary  Union,” 
which  it  still  retains. 

At  the  last  annual  meeting,  held  in  Philadel- 
phia, May,  1858,  the  society  reported  for  the 
year  then  just  closed,  $97,808  collected,  and 
$97,797  expended ; 81  missionaries  and  246  native 
assistants ; 107  missions,  and  779  out  stations  ; 
312  churches;  22,669  church  members,  about 
14,000  of  whom  are  in  Asia  and  7,000  in  Eu- 
rope. About  3,000  baptisms  were  reported  dur- 
ing the  past  year.  These  missions  are  in  Bur- 
mah,  Assam,  Siam,  Arracan,  China,  France, 
and  Germany,  and  in  three  tribes  of  American 
Indians.  Those  in  Asia  are  chiefly  in  Burmah, 
and  those  in  Europe  mostly  in  Germany. 

The  Union  meets  annually,  as  does  its  Board, 
but  the  administration  of  its  affairs  is  chiefly  in 
the  hands  of  the  Executive  Committee,  which 
holds  weekly  meetings,  and  is  located  in  Boston. 

2.  American  Baptist  Publication  Society.  1824. 

The  American  Baptist  Publication  Society 
grew  out  of  the  <c  Baptist  General  Tract  Society,” 
which  was  formed  at  Washington,  D.  C.,  Feb. 
20,  1824.  The  Tract  Society  itself  grew  out  of  a 
concurrence  of  providential  circumstances,  evi- 
dently designed  to  foster  a gracious  enterprise 
for  the  good  of  society.  Rev.  Noah  Davis, 


THE  BAPTIST  CHURCH  DIRECTORY. 


271 


Rev.  J.  D.  Knowles,  and  Rev.  Dr.  Staugliton,  were 
chiefly  instrumental  in  its  origination. 

During  its  first  year,  this  Society  published 
nineteen  tracts,  containing,  in  all,  fifty-six  pages, 
of  which  86,000  copies,  in  the  aggregate,  were 
circulated.  In  1826,  the  society  was  trans- 
ferred to  Philadelphia,  as  better  calculated  for 
the  centre  of  its  operations.  In  1827,  the  publi- 
cation of  a monthly  magazine  was  commenced, 
with  the  title  of  Baptist  Tract  Magazine.  At 
length  a necessity  for  books  became  apparent,  to 
supply  Sabbath-school  libraries,  and  furnish 
religious  reading  for  families.  Books  of  a denom- 
inational character,  such  as  other  societies  would 
not,  and  private  publishers  could  not,  at  the 
time,  well  supply,  were  called  for. 

At  the  sixteenth  anniversary,  held  with  the 
Tabernacle  church  in  New  York,  April,  1810, 
the  Society  was  reorganized  on  a broader  basis, 
and  called  the  “ American  Baptist  Publication 
Society,”  for  the  publication  of  a denominational 
and  general  religious  literature.  During  the 
previous  sixteen  years  of  its  existence,  160  diffe- 
rent tracts  had  been  published,  of  which  about 
51,000,000  pages  had  been  circulated  at  an 
expense  of  not  far  from  $86,000.  A fund  for  the 
erection  of  a Tract  House  had  been  raised 
amounting  to  nearly  $10,000. 


272 


THE  BAPTIST  CHURCH  DIRECTORY. 


After  its  reorganization  the  Society  extended 
its  operations,  and  pursued  them  with  increased 
vigor.  Particularly  did  the  work  of  Colportage 
receive  great  attention.  In  1855  the  constitution 
was  still  further  amended,  and  in  1856  the  “New 
England  Sunday  School  Union,55  a society  simi- 
lar in  character  and  aim,  was  merged  in  this. 
It  deserved  to  be  noticed  that  as  early  as  1811,  a 
society  called  the  “ Evangelical  Tract  Society,55 
was  organized  by  the  Baptists  in  Boston,  and 
from  that  time  onward  Boston  had  been  the 
centre  of  operations  in  the  department  of  reli- 
gious publication  by  the  Baptists,  but  which  was 
chiefly  confined  to  New  England. 

From  the  last  report  of  the  Publication 
Society,  it  appears  that  during  the  3Tear  previous 
to  May  1858,  $60,585  were  collected,  and 
$60,430  wTere  disbursed.  During  the  year,  fifty- 
three  colporters  had  been  employed,  whose 
aggregate  labors  amounted  to  more  than  twenty- 
seven  years  : 20,052  volumes  sold,  4,996  volumes 
given  away;  187,184  pages  of  tracts  distributed; 
3,263  sermons  preached,  1,107  prayer-meetings 
held,  802  converts  baptized,  eighteen  churches 
formed,  twenty-nine  Sabbath-scliools  organized. 
Of  the  “ Young  Keaper,55  a periodical  for  Sun- 
day schools,  70,000  copies  were  issued  monthly. 


THE  BAPTIST  CHURCH  DIRECTORY. 


273 


3.  Home  Mission  Society.  1832. 

Strictly  speaking,  the  first  society  organized  by 
American  Baptists  for  missionary  purposes,  was 
a home  mission  society.  This  was  the  “ Massa- 
chusetts Baptist  Missionary  Society,”  organized  in 
1802,  “ to  furnish  occasional  preaching,  and  to 
promote  the  knowledge  of  evangelical  truth  in 
the  new  settlements  within  the  United  States,  or 
further,  if  circumstances  should  render  it  proper.” 
Other  societies  were  subsequently  formed,  as  the 
“ New  York  Baptist  Missionary  Society.”  These 
continued  for  many  years  to  perform  efficient 
service  in  the  cause  of  home  evangelization.  But 
they  were,  to  a great  degree,  local  in  their  ope- 
rations, and  restricted  in  their  membership ; 
they  did  not  command  the  sympathies  and  the 
cooperation  of  the  denomination  generally.  A 
national  society  was  needed. 

Chiefly  through  the  efforts  of  Baptists  in  Bos- 
ton, an  exploration  of  the  new  States  and  territo- 
riee  was  undertaken,  with  a view  to  organize  a 
society  for  more  comprehensive  operations.  This 
work  of  exploration  was  performed  by  Bev.  Jon- 
athan Going,  and  was  so  efficiently  done,  and  the 
necessity  of  more  extended  missionary  efforts  so 
earnestly  pressed  upon  the  churches  as  to  lead 
to  the  organization  of  the  present  society. 

12* 


274  THE  BAPTIST  CHURCH  DIRECTORY. 

Preliminary  steps  having  been  taken,  the 
“ American  Baptist  Home  Mission  Society,1 ” was 
organized  by  a contention  called  for  that  pur- 
pose, April  27,  1832. 

The  Board  is  located  in  Hew  York,  and  holds 
monthly  meetings,  the  Society  itself  meeting  an- 
nually. At  its  last  anniversary,  in  May,  1858, 
the  Society  reported  $43,126  received  during  the 
year  then  just  closed  ; $47,634  disbursed  in  the 
same  time.  During  that  year,  93  missionaries 
and  6 collecting  agents  had  been  employed. 
These  missionaries  were  distributed  in  16  states, 
territories  and  provinces.  Of  these,  also,  twenty 
preached  the  Gospel  in  eight  different  languages 
besides  the  English.  The  number  of  stations  and 
out-stations  247,  and  an  aggregate  of  labor  equal 
to  that  of  one  man  for  64  years.  Conversions 
during  the  year  about  1,000  ; of  whom  593  were 
baptized  into  the  fellowship  of  churches ; and  27 
new  churches  were  organized. 

4.  American  and  Foreign  Bible  Society . 1838. 

Previous  to  the  year  1837,  American  Baptists 
had  cooperated  with  the  American  Bible  Society 
in  their  work  of  translating  and  distributing  the 
word  of  God  among  the  heathen.  The  American 
Bible  Society  being  a union  society,  composed  of 
and  sustained  by  all  evangelical  Christians,  it 


THE  BAPTIST  CHURCH  DIRECTORY.  275 


was  thought  better  to  pass  contributions  for 
Bible  circulation  through  that  society,  than  to 
organize  another. 

Rev.  Mr.  Pearce  and  Rev.  Mr.  Yates,  Baptist 
missionaries  in  India,  had  completed  a transla- 
tion of  the  Scriptures  into  Bengalee,  acknow- 
ledged to  be  one  of  the  best  ever  made  into  a 
foreign  tongue.  This  translation  the  British  and 
Foreign  Bible  Society  refused  to  assist  them  in 
the  printing  and  circulation  of,  not  because  it 
was  not  faithful,  but  because  it  rendered  the 
word  baptize  by  a word  meaning  to  dip . In 
1835,  a letter  was  received  by  the  American 
Bible  Society  from  Mr.  Pearce,  inquiring  if  that 
society  would  aid  them  where  the  British  society 
had  refused.  These  missionaries  in  Calcutta 
knew  that  American  Baptists  contributed  large 
sums  of  money  to  the  treasury  of  the  American 
Bible  Society,  and  doubtless  supposed  they  would 
be  willing  to  appropriate  a part  of  it  to  aid  the 
Baptist  missions  in  India.  In  this,  however, 
they  were  mistaken. 

During  about  one  year  the  Board  of  the  Ame- 
rican Society  debated  the  propriety  of  granting 
the  request.  At  length  they  decided  to  refuse 
the  aid  asked  for,  and  at  the  following  anniver- 
sary the  Society  sanctioned  the  action  of  the 
Board,  though  the  Baptist  members  both  of  the 


276  THE  BAPTIST  CHURCH  DIREC10RY. 

Board  and  of  the  Society,  earnestly  protested 
against  such  action,  as  most  unjust,  unreasonable, 
and  inexpedient. 

It  appears  that  Baptists  had  contributed  to  the 
funds  of  this  society  nearly  $15,000  in  legacies 
alone,  and  probably  nearly  as  much  more  in 
other  ways.  And  yet,  in  return,  all  the  Society 
had  ever  appropriated  for  the  aid  of  Baptists  was 
$28,450,  more  than  $1,200  of  which  was  given 
in  Bibles,  and  not  in  money. 

Such  being  the  case,  the  pastors  and  members 
of  the  churches  resolved  that  they  would  have  a 
Bible  Society  of  their  own,  and  no  longer  sup- 
port one  which  refused  assistance  to  their  own 
brethren  for  no  other  reason  than  because  their 
translation  was  too  faithful  to  the  original. 

May  12,  1836,  a large  convention  met  in  the 
Oliver  street  church,  New  York,  and  after  dis- 
cussion, proceeded  to  organize  the  American  and 
Foreign  Bible  Society.  Rev.  Spencer  II.  Cone, 
who  had  been  prominent  in  these  proceedings, 
was  its  first  president,  and  for  many  years  con- 
tinued to  fill  that  office ; and  William  Colgate, 
Esq.,  was  for  a similar  period  its  treasurer.  The 
first  annual  meeting  of  the  Society  wTas  held  in 
Philadelphia,  May  1,  1837.  The  report  of  the 
treasurer  shows  that  during  the  first  year  of  its 
existence  over  $21,000  were  contributed  for  its 


THE  BAPTIST  CHURCH  DIRECTORY.  277 

use.  The  Society  continued  its  operations  with 
increasing  interest  and  success.  It  applied  to 
the  legislature  of  Hew  York  for  a charter,  but 
was  met  by  most  decided  and  persevering  oppo- 
sion  from  the  American  Bible  Society,  and  from 
other  sources,  until  in  1848  a charter  was  secured 
and  accepted. 

The  Society  meets  annually ; the  Board  is  L> 
cated  in  Hew  York,  and  holds  monthly  meetings. 
Its  funds  are  appropiated  to  print  and  circulate 
the  sacred  Scriptures,  and  to  sustain  Bible  read- 
ing colporters.  Its  fields  are  in  America,  Can- 
ada, Hew  Mexico,  Germany,  Greece,  China,  and 
Burmah.  During  the  year  previous  to  May,  1858, 
the  Society  has  received  $40,189  for  its  gene- 
ral purposes,  and  expended  $45,293.  About 
$12,000  towards  the  expense  of  the  new  Bible 
House,  have  also  been  collected.  Thirteen  col- 
porters  are  sustained  in  Germany.  There  were 
485  baptisms  reported  during  the  year. 

5.  American  Baptist  Free  Mission  Society . 1843. 

The  organization  of  the  Free  Mission  Society 
was  owing  to  a desire  on  the  part  of  those  who 
engaged  in  it,  to  have  a society  for  the  purpose 
of  missions,  so  entirely  free  from  every  suspicion 
of  connection  or  sympathy  with  slavery,  as  not 
to  receive  money  to  its  treasury  contributed  by 


278 


THE  BAPTIST  CHURCH  DIRECTORY. 


slaveholders,  or  which  was  the  known  avails  of 
slavery.  Such  persons  were  not  altogether  satis- 
fied with  existing  societies  in  this  respect,  and 
desired  one  which  should  be  distinctly  and  plainly 
understood  on  that  point. 

A preliminary  meeting  was  held  in  the  Tre- 
mont  Chapel,  Boston,  May  4,  1843,  when  a 
committee  was  appointed  to  draft  a constitution, 
and  then  adjourn  till  May  31,  1843.  At  that 
time  the  convention  assembled  in  the  same  place, 
and  an  organization  was  effected  under  the  name 
of  the  “ American  and  Foreign  Baptist  Mission- 
ary Society,”  which  name  was  subsequently 
changed  to  that  which  it  now  bears.  In  June, 
1846,  the  Society  was  chartered  by  the  legislature 
of  Maine,  which  charter  was  accepted  and 
adopted  at  a special  meeting  held  in  Utica  in 
November  following. 

The  operations  of  the  Society  have  been 
limited.  It  has,  however,  had  missionaries  in 
Hayti,  Canada,  and  several  western  States,  and 
is  now  sustaining  several  in  Burmah.  It  issues 
a weekly  religious  paper,  published  in  the  city 
of  New  York,  called  the  “ American  Baptist.” 
The  receipts  of  the  Society  in  its  various 
operations,  for  the  year  closing  May,  1857,  were 
a little  more  than  $13,000,  and  its  expenditure 
$7,329,  leaving  some  $5,700  in  the  treasury. 


THE  BAPTIST  CHURCH  DIRECTORY.  279 


The  Board  is  now  located  in  the  city  of  New 
York. 


6.  The  Southern  Baptist  Convention.  1845. 

For  many  years,  Baptists  throughout  the 
United  States,  without  sectional  distinctions,  had 
cooperated  in  the  work  of  missions.  But  more 
recently,  the  question  of  slavery  had  been  a 
source  of  dissatisfaction  and  discontent  between 
the  brethren  and  churches  North  and  South.  At 
length,  the  Board  of  the  Triennial  Convention  at 
Boston  (now  the  Missionary  Union),  in  reply  to 
some  interrogatories  from  Alabama,  said  in 
substance,  that  they  could  not  appoint  as  a mis- 
sionary, one  who  owned  slaves,  and  insisted  on 
holding  them  as  property.  This  state  of  feeling, 
and  these  frequent  mutual  irritations,  led  the 
churches  at  the  South  to  conclude  that  they 
could  best  perform  the  missionary  work  devolv- 
ing on  them  by  operating  separately  from  the 
northern  churches. 

Accordingly,  in  response  to  a call  from  the 
Board  of  the  Yirginia  Foreign  Baptist  Mission- 
ary Society,  a Convention  met  in  Augusta, 
Georgia,  May  8,  1845.  This  Convention  was 
composed  of  delegates  from  churches,  missionary 
societies,  and  other  religious  bodies  of  Baptists, 


280 


THE  BA.FTIST  CHURCH  DIRECTORY 


chiefly  at  the  South.  After  a presentation  of 
the  whole  subject  by  a committee,  the  “Southern 
Baptist  Convention  ” was  organized.  Kev. 
William  B.  Johnson,  D.D.,  was  its  first  presi- 
dent, and  continued  for  several  years  to  fill  that 
office.  The  Convention  at  first  was  triennial , 
but  afterwards  became  biennial  as  it  continues 
still  to  be. 

The  Convention  meets  every  two  years  at  such 
places  as  may  be  agreed  upon.  It  has  a Foreign 
Missionary  Board  located  in  Richmond,  Virginia; 
a Domestic  Missionary  Board  located  in  Marion, 
Alabama;  a Bible  Board  located  in  Nashville, 
Tennessee.  These  Boards  hold  annual  meetings 
at  such  places  as  they  may  select. 

By  the  sixth  biennial  report  of  the  Conven- 
tion, made  at  its  meeting  in  Louisville,  Ken- 
tucky, May  8,  1857,  there  was  reported  by  the 
Domestic  Board,  $40,420  collected  from  all 
sources  during  the  preceding  year,  and  about 
$37,300  expended.  By  the  Foreign  Missionary 
Board,  in  the  same  time,  about  $32,000  collected, 
and  about  33,000  expended.  This  is  expended 
chiefly  on  different  missions  in  Africa,  but  a part 
of  it  in  China.  The  Bible  Board  report  about 
$33,000  collected,  and  about  31,000  expended, 
chiefly  in  home  distribution.  Making  an  ag- 
gregate of  about  $100,000  yearly  expended  in 


THE  BAPTIST  CHURCH  DIRECTORY. 


281 


missionary  operations  in  Africa,  China,  and  the 
southern  and  western  States. 

7.  Southern  Baptist  Publication  Society . 1847. 

The  Southern  Baptist  Publication  Society  was 
organized  at  Savannah,  Georgia,  May  13,  1847, 
and  arose  out  of  the  disturbed  state  of  feeling  on 
the  question  of  slavery,  existing  between  the 
North  and  South,  as  connected  with  missionary 
and  general  benevolent  efforts.  The  South,  be- 
lieving they  could  no  longer  cooperate  with  the 
North  in  existing  societies,  had  already  created 
organizations  for  missionary  work,  at  home  and 
abroad. 

Attention  was  next  called  to  their  existing 
sources  of  religious  literature.  The  Publication 
Society,  located  at  Philadelphia,  had  given  the 
South  no  cause  for  complaints  by  the  course  it 
had  pursued,  still  the  prevailing  sentiment  de- 
manded a Southern  Society.  The  first  annual 
report  of  its  board  says,  “ The  common  sentiment 
was,  give  us  a Southern  Society,  or  we  will 
patronize  none ; the  common  demand  was  for  a 
literature  adapted  to  the  genius  of  our  own  insti- 
tutions, thriving  upon  our  own  soil,  fostered  and 
cherished  by  our  own  intellect.” 

Accordingly,  and  pursuant  to  a call  issued  the 


282 


THE  BAPTIST  CHUKCH  DIRECTORY. 


previous  year,  by  the  Central  Association  of  Geor- 
gia, delegates  met  in  Savannah,  May  13, 184:7,  or- 
ganized this  society,  and  entered  upon  the  work 
of  preparing  and  publishing  religious  books  and 
tracts.  The  first  annual  report  shows  about 
$2,700  received  into  the  treasury  the  first  year, 
and  a little  more  than  that  sum  disbursed.  By 
the  report  of  the  year  closing  with  May,  1858, 
the  receipts  from  all  sources  were  $9,794:  for  that 
year,  and  the  expenditures  $9,159.  During  the 
ten  years  of  its  operations,  the  society  had  issued 
222,175  volumes  of  its  different  works,  being  an 
aggregate  of  more  than  82,000,000  pages,  while 
several  new  works  were  in  preparation,  and  the 
operations  of  the  Society  rapidly  extending. 

The  Society  holds  annual  meetings,  and  its 
affairs  are  administered  by  a board  located  in 
Charleston,  S.  C. 

8.  Other  Societies . 

Education  Societies. — In  various  states  and 
sections  of  the  country  are  education  Societies, 
chiefly  for  the  purpose  of  aiding  indigent,  but 
worthy  young  men,  to  procure  an  Education  pre- 
paratory to  entering  upon  the  work  of  the  Gos- 
pel ministry.  The  funds  of  these  societies  are 
supplied  by  contributions  from  churches  and 


THE  BAPTIST  CHURCH  DIRECTORY. 


283 


individuals  for  this  purpose.  The  amounts  thus 
furnished  to  beneficiaries  are,  usually,  only  suffi- 
cient to  meet  the  expense  of  their  board  and 
tuition.  Other  necessary  expenses  are  met  by 
the  student’s  own  efforts,  and  the  exercise  of  a 
vigid  economy. 

These  benefactions  are  bestowed  only  on  those 
of  undoubted  worth  and  merit,  and  only  after 
they  have  been  recommended  by  the  churches 
of  which  they  are  members.  It  is  to  be  expected 
that  in  some  instances,  young  men  thus  aided 
may  disappoint  the  hopes  of  their  friends  and 
patrons  ; but  many  of  the  most  distinguished  and 
useful  of  our  ministers,  have  risen  from  obscurity 
to  positions  of  honor  and  influence,  by  the  timely 
and  judicious  assistance  of  these  societies. 

Historical  Societies. — There  are  in  the  United 
States  several  Baptist  Historical  Societies,  the 
object  of  which  is  the  collection  and  preservation 
of  such  facts  as  shall  form  material,  at  some 
future  time,  for  a clear  and  comprehensive  his- 
tory of  the  denomination.  The  early  history  of 
the  churches  and  ministers,  their  trials  and  suc- 
cesses, the  struggles  and  triumphs  of  their  senti- 
ments, especially  their  relation  to  religious  free- 
dom, all  these  merit  a permanent  record. 

The  labors,  sufferings,  and  achievements  of  the 


28  4 


THE  BAPTIST  CHURCH  DIRECTORY. 


fathers  should  be  carefully  gathered  and  guarded, 
and  transmitted  to  the  children,  to  stimulate 
their  zeal,  and  inspire  their  gratitude.  Many 
facts  which  now  would  be  regarded  as  scarcely 
worthy  of  note,  would,  if  preserved,  be  cherished 
by  future  generations  as  a precious  legacy. 

American  Bible  Union. — The  American  Bi 
ble  Union,  though  not  a Baptist  Society,  yet,  as 
it  was  originated  by  Baptists,  and  as  that  denomi 
nation  is  more  largely  represented  in  its  board  ol 
officers  and  its  membership  than  any  other,  it 
may  with  propriety  be  mentioned  here. 

The  object  of  the  Bible  Union  as  presented  by 
its  constitution,  is  to  procure  accurate  and  faith- 
ful translations  of  the  Holy  Scriptures,  in  all  lan- 
guages. Its  labors  thus  far,  however,  have  been 
mainly  directed  to  secure  a corrected  version  of 
the  English  Scriptures.  It  is  conceded  that  in 
the  common  version  of  the  Bible,  there  exists 
various  errors  and  mistakes,  some  of  which  arose 
from  the  condition  of  biblical  literature  at  the 
time  the  translation  was  made,  some  from  the 
restrictions  under  which  the  translators  were 
placed,  and  some  from  changes  in  the  English 
language  since  that  time.  Some  of  these  errors 
are  important,  many  of  them  are  unimportant ; 
nevertheless,  the  Word  of  God  should  be  trans 


THE  BAPTIST  CHURCH  DIRECTORY. 


285 


lated  from  the  inspired  originals,  into  all  lan- 
guages, with  the  greatest  fidelity,  and  the  nearest 
approach  to  perfection  which  it  is  possible  for 
human  learning  and  piety  to  attain.  It  will  be 
observed  that  the  Union  embraces,  also,  in  its 
constitutional  provisions,  the  design  of  circu- 
lating, as  well  as  of  translating,  the  Bible  in  all 
languages. 

The  history  of  the  Bible  Union  goes  back  to 
June  10,  1850,  at  which  time  its  organization 
took  place.  The  Am.  & For.  Bible  Society  had 
been  called  into  existence  for  the  purpose  of  pro- 
curing faithful  versions  of  the  Scriptures  in 
foreign  tongues,  but  confined  its  issues  and  cir- 
culation of  the  English  Scriptures  to  the  common 
version.  Some  of  the  prominent  members  of 
that  society  believed  that  they  ought  to  attempt 
to  secure  an  accurate  translation  of  the  Bible  in 
their  own  as  well  as  in  other  languages.  Fore- 
most among  those  was  the  venerable  Dr.  Cone, 
who,  more  than  any  other  man,  had  been  promi- 
nent in  the  formation  of  the  Society,  and  in  all 
of  its  operations.  The  large  majority  of  the 
members,  however,  while  they  saw  and  conceded 
the  importance  of  the  work  itself,  did  not  think 
that  Society  should  undertake  the  translation  or 
revision  of  the  English  Scriptures. 

At  the  anniversary  of  the  Am.  & For.  Bible 


286 


THE  BAPTIST  CHURCH  DIRECTORY. 


Society,  held  in  the  city  of  New  York,  in  May, 
1850,  this  question  came  up,  and  after  a pro- 
tracted discussion,  the  Society  voted  to  confine 
its  labors  in  the  circulation  of  the  English  Scrip- 
tures to  the  common  version,  as  it  had  previously 
done.  This  was  regarded,  by  the  members  who 
took  a different  view  of  the  question,  as  binding 
the  Society  to  a policy  which  they  could  not 
approve.  Dr.  Cone  was  reelected  president,  but 
declined  to  accept.  On  the  27th  of  the  same 
month,  a preliminary  meeting  was  held,  and  on 
June  10,  1850,  at  a meeting  held  in  the  Mul- 
bury  St.  Tabernacle,  in  New  York,  the  Bible 
Union  was  organized.  Dr.  Cone  was  elected 
president,  and  so  continued  till  his  death.  Win. 
II.  Wykoff  was  chosen  corresponding  secretary, 
and  William  Colgate  treasurer. 

The  members  and  officers  of  the  Union  are 
connected  with  different  denominations.  Its 
Board  is  located  in  New  York.  Its  anniversary 
is  held  in  the  month  of  October.  It  has  had 
employed  at  various  times  a considerable  num- 
ber of  translators,  or  revisors,  engaged  upon  the 
English  Scriptures.  These  are  mostly  in  this 
country,  and  are  connected  with  different  de- 
nominations. The  treasurer’s  report  for  the  first 
four  months  of  the  society’s  existence,  showed 
$5,595  received.  The  second  annual  report  was 


THE  BAPTIST  CHURCH  DIRECTORY. 


287 


$14,495 ; the  third,  $16,799.  The  report  for 
1858,  shows  that  $35,376  were  raised  and  ex- 
pended daring  the  year.  Of  this  sum,  $17,561 
were  expended  on  the  department  of  English 
Scriptures,  something  more  than  $10,000  as 
salaries  and  expenses  of  agents,  officers  and 
assistants,  and  the  balance  in  various  items., 


Til  EBB 


I 

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